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1. “Many times and in various ways” the inspired Scripture foretells the images of salvation through Christ; bringing no small benefit to those who read it (Heb. 1:1). For just as those taught the art of painting, bringing various colors to the shadows of figures, thereby make them more visual and impart much more pleasantness to the pictorial image, so the artist of the universe, Wisdom, that is, God, through various prototypes, subtly predicts the beauty of the sacrament, so that those taught the mystery, understanding it as if in the form of a riddle and almost presenting the matter as only a preliminary exercise and an introduction to understanding, would be more ready to accept truth. So, we live in this world, differing little from dumb animals, or even sometimes being lower than them, if only the rebuke that God made to the Israelites is true, saying: “The ox knows his owner, and the donkey his master’s manger; but Israel does not know [Me], My people do not understand” (Isa. 1:3). If the Jewish people, who had the law as their guide, were exposed in such terrible ignorance, then what should be said in this regard about the pagans, who were plunged into the deep darkness of the error of polytheism? For constantly bowed down, as it were, and held by carnal lusts, they were busy thinking about only earthly things, even, so to speak, not having the strength to stretch their mental gaze to the light of God’s worship. That is why the blessed prophets used so many speeches to express their grief for us and mourn us, who were almost lying down. So blessed Isaiah says: “The underworld expanded and opened its mouth without measure” (Is. 5:14); because there was no revolt from evil; but burdened, as it were, by the unbearable burden of the power of Satan who dominated us, they, the unfortunate ones, descended into hell after their liberation from there, since death consumes us, and the invention of sin, as it were, shepherds us for this. Not without sorrow, as I said recently, the divine David himself mentions such a misfortune. And he spoke about us in one case like this: “They will imprison them like sheep; death will feed them” (Ps. 48:15); and in another case like this: “Shepherd of Israel! listen; leading Joseph like sheep, sitting on Cherubim, reveal Yourself. ...raise up Your power and come to save us” (Ps. 79:2-3). That is why we did not remain under the power of death forever. God and the Father sent us from heaven the Good Shepherd, our Lord Jesus Christ, who does not shepherd those who have come under His control to hell, but leads them to incorruption and life. For He grazes “among the lilies... in the clefts of the mountains,” as it is written (Song. 2:16-17; Ezek. 34:14; Ps. 22:2), offering us spiritual grass, watering us with streams from the highest and heavenly and making it fruitful; and besides, he spreads us into an immense multitude of nations. And again, everyone can see, as I said, the divine Jacob, denoting this as if in the shadows, when we present what is written about him in our present word, and explain what seems unclear in history as much as possible. It is written like this: “After Rachel gave birth to Joseph, Jacob said to Laban: Let me go, and I will go to my place and to my land; Give... my wives and my children, for whom I served you, and I will go, for you know my service, which I served you. ...You know how I served you, and what your livestock became like under me; for you had little before me, but have become many; The Lord blessed you with my coming; when will I work for my house? And [Lavan] said: What shall I give you? Jacob said...: don't give me anything. If you just do to me what I say, then I will again feed and guard your sheep. Today I will go through all your flock of sheep; Separate from it every spotted and spotted animal, every black animal from the sheep, and also spotted and spotted from the goats. Such cattle will be my reward.... And my justice will speak for me before you the next time when you come to see my reward. Any goat that is not speckled or spotted, or any sheep that is not black, is stolen from me. Laban said...: okay, let it be according to your word. And he separated that day the spotted and spotted goats, and all the speckled and spotted goats, all that had some white on them, and all the black sheep, and gave them into the hands of his sons; and he appointed a distance between himself and Jacob for three days' journey. And Jacob tended the rest of Laban’s flocks” (Gen. 30:25–26, 29–36). We must again briefly present the historical story in its literal meaning, and then add what could be its spiritual meaning. 2. Blessed Jacob worked for Laban for two daughters, that is, Leah and Rachel. But having spent a lot of time on this, when Joseph was born to him from Rachel, with the special distinction of his beloved wife, he finally rightly began to grieve and hurried to return home. He came up with a convincing reason for leaving Laban. If I, he said, shepherd only your flocks freely and constantly, then “when will I work for my house?” (Gen. 30:30), that is, when in this case will I collect enough for my children to live on? When will I myself be called ruler of the house? Thus spoke Jacob. Laban persisted, since Jacob was a good shepherd, and said that he was blessed by God by his “coming” (Gen. 30:27). However, he didn’t let me go, although the work for my daughters had already arrived at a certain date. He promised to give him whatever reward he wanted. Jacob clearly confirmed that he was kind and honest, and very patient, and agreed that he was the author of God’s blessing for him; because he said: “The Lord blessed you when I came” (Gen. 30:30). For Laban said the same thing earlier. However, he asked for a reward and promised to shepherd Laban’s flocks; It was he who asked that sheep with speckles, or whitish and ashy in color, be separated and supplied to him especially. When this was accomplished, Jacob, together with his sons, separated the flock assigned to him, and he himself began to shepherd Laban’s flocks. Now it is necessary to say what we could have a clear meaning of this that corresponds to spiritual understanding. 3. Jacob represents the face of Christ Himself, as we said before; because Christ is the true troublemaker. For He completely trampled upon sin, and, as far as it is possible to imagine and appear as a man, He was younger and born later than those who lived before Him, I mean the holy prophets and Moses himself. However, he has the right of birthright and is the firstborn due to the fact that he was the Only Begotten among many brethren (cf. Rom. 8:29). He is the one blessed by the Father with an abundance of bread and wine. The “nations” worked for him and the “princes” bowed to him; and “cursed” Him, cursed, “those who bless you are blessed!” , according to the blessing of Isaac (Gen. 27, 29). He, in the likeness of Jacob, almost leaving his father’s house, heaven, went to Laban, who can be likened to the world, which once did not know who God was by nature, on the contrary, even seemed to be very ill with the error of polytheism, since Laban was an idolater. And the world belonged to Christ, insofar as He is conceived by nature as God, the Lord of all and the Creator; but he, on the other hand, was not his own because of his apostasy and submission to the power of another as a result of sin, since he had Satan as his king. So, the Word descended from heaven, as if leaving his father’s house. I said this recently. And in his own world He was, as it were, a stranger. And the wise John will testify to this, saying: “He was in the world, and the world came into being through Him, and the world did not know Him” (John 1:10). But this, perhaps, was rightly applicable to the time of His coming. And that even before His incarnation He was among His own as God; that, unrecognizable by the world, He nevertheless provided for us according to His characteristic goodness and divine mercy, the divine Jacob can immediately show this in himself, as if in a type. He tended Laban's sheep, although he had absolutely no reward from him for it; At the same time, he was guided only by the hope of entering into marriage with his two daughters and being the father of legitimate children. These daughters were Leah and Rachel. Being God by nature, the Son was in the world (and the world represented Laban), and in some way shepherded the flocks, taking care, like God, that he had enough for life, giving fruits from the earth, sending sources of water and river streams, commanding his “sun” to “rise”, as it is written (Matthew 5:45), sending down rains, putting innate things into human nature prudence. For He is “the true Light, which enlightens every man who comes into the world” (John 1:9). Yet He did this solely, as I said, according to His characteristic goodness, not accepting, as it were, any reward for this from those living in the world, neither praise, nor worship, nor a right opinion or a false concept about Him, but only knowing in advance that He would have two wives in time, who would be the mothers of true, legitimate children for Him, giving birth mentally. What kind of wives are these? The first is the oldest, that is, Leah, who served as an image of the Jewish synagogue. The second and the one who followed, the most beloved one, was the youngest, Rachel, that is, the Church of the Gentiles, who gave birth to Joseph, whose name means: “addition of God.” For the congregation of the Gentiles was joined to the Israelites. The same name can be understood differently, namely in the sense of an increase in believers over time, reaching an immeasurable multitude. But just pay attention to the following note, since accuracy in this is very useful: Leah gave birth to Rachel; and then, at a certain period of time, two maidservants gave birth: Bilhah and Zilpah. However, Jacob was still calm and did not yet have in mind to establish his home. And as soon as Rachel gave birth to Joseph, he began to want to build his own home: “When,” he says, “will I make ... a house for myself?” (Gen. 30:30.) For the synagogue of the Jews gave birth to those under the law into slavery. But Christ had not yet clearly confessed that he had his own home, since the stone church built by Solomon was not very pleasant to Him. He even almost reproached the Jews, who were very proud of this church, saying: “Heaven is My throne, and earth is My footstool; Where will you build a house for Me, and where is My resting place?” (Isa. 66:1.) But Israel was not the mental house of God, since God did not dwell in them. When the Church from the pagans gave birth to a new and increasing number of people, then the Savior began to build his own home. What kind of house is this? These are we, the believers, about whom God speaks through the mouth of the prophet: “I will put My law within them and write it on their hearts, and I will be their God, and they will be My people” (Jer. 31, 33; sn.: Heb. 10, 16). And He dwells in us through the Spirit, as I said recently, without having His abode in Israel. That those who were before the coming of Christ were not partakers of the Spirit, in the same sense, I say, as we are and in our image, this will be made clear by the wise John, who says: “For the Holy Spirit was not yet on them, because Jesus was not yet glorified” (John 7:39). For, being raised from the dead and transforming human nature in the image of the Divine, He breathed Him into the first holy Apostles, saying: “Receive the Holy Spirit” (John 20:22). The divine Paul also said in one place: “You did not receive the spirit of slavery to live again in fear, but you received the Spirit of adoption as sons, by whom we cry: ‘Abba, Father!’” (Rom. 8:15). So the spirit of slavery (work) was in Israel; in us, who came from Rachel, that is, from the Church of the Gentiles, there is the Spirit of God for sonhood, making us a spiritual home. For those who are descended from Rachel are free, whose eyes were beautiful and beautiful, while the eyes of Leah were not so; because the Jewish synagogue did not look with sound eyes. And the wise Paul will testify to this, saying: “Until now, when they read Moses, a veil lies over their heart; but when they turn to the Lord, then this veil is removed. The Lord is Spirit; and where the Spirit of the Lord is, there is freedom. “But we all,” as he himself said again, “with open face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Cor. 3:15-18). Do you understand that with beautiful eyes and a frank face we contemplate the glory of the Lord? for the eyes of Rachel are bright, as I said recently. So, when the youngest Rachel gave birth to Joseph, then the divine Jacob began to hurry to return home. Laban resisted this and said that through him he was blessed with an extraordinary increase in the flock. For the world really needs God, although, perhaps, it does not express it, but it knows and recognizes that everything necessary for life and prosperity is given to it from God. Blessed Jacob also asked for a reward, no longer wanting to remain with him for nothing. And the reward, according to his desire, was sheep with specks and ashen color. In former and past times, God the Word, who ruled the world according to His characteristic and divine goodness, through whom all things happened (John 1:3), left those living in it to “walk in their own ways,” as it is written (Acts 14:16). When the Church gave birth to a constantly growing and new people, that is, through faith in Him, those who had already received spiritual rebirth, then He began to demand from the world, as if some reward for its providence about it, people more ready to believe in Him, the image of which can be ashen-colored and speckled sheep. What does it mean? Always in herds of sheep and goats, uniform colors are more pleasing to the shepherds; and motley and speckled ones are placed in second place and not in the same position with others. For the wool on them is not uniform, but somewhat varied, multi-colored and has colors that seem to be mixed. So Christ accepts from the world not what is especially honorable and chosen among people in it, but what seems more humiliating among them and in unequal glory with others. The divine Paul will also assure us of these words, writing to those who believed in the Epistle: “There are not many of you wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things that are strong” (1 Cor. 1:26-27). But if anyone wants to more accurately explore the meaning of the ashen color with speckles, then This color can also have a different meaning. Those who are in Christ have a kind of multi-colored splendor in deeds and words; because the dark and black color can be taken as the image and shadow of the sacrament of Christ and can mean a dark and unclear word about Him for many. And the divine David said in one place in the book of Psalms: “And he made darkness his covering, casting around himself the darkness of the waters, the clouds of the air” (Ps. 17:12). At the same time, he likens the incomprehensibility of the dogmas about God to a tabernacle (village) and calls it darkness (darkness) and dark water of “clouds of air.” And Wisdom promises to give some in abundance the ability to understand parables and dark speech, sayings of the wise and riddles (Sir. 39: 1-3). So, the dark color predictively indicates to us the depth and darkness of the dogmas about Christ. But lordship and, as it were, clarity in affairs, and piety are a different color, that is, white. Therefore, the Lord foretells the purification of all through faith in Christ, saying through the mouth of the prophet: “learn to do good, seek truth, save the oppressed, defend the orphan, stand up for the widow. Then come and let us reason together, says the Lord. Though your sins be as scarlet, they will be as white as snow; though they are red as crimson, they will be as white as wool” (Isa. 1:17-18). So, for the Savior of all Christ, the chosen ones and those who stand in the first place are those who occupy the second place in this world, placed lower than others and surpassed in glory by others, but having, as it were, specks and mental diversity in relation to the depth of the dogmas about God, rich in words, for others unclear, and very distinguished by their luminosity in piety. Thus Jacob's reward was speckled sheep and goats. And how he outwitted Laban and multiplied what he received from him to the extreme, we will deal with this, if you like, now we will learn about it from the Holy Scriptures themselves. Here it is written like this: “And Jacob took fresh twigs of poplar, almond and sycamore, and cut out... white stripes on them, stripping off the bark until white, which was on the twigs, and laid the twigs with the cuts in front of the cattle in the watering troughs, where the cattle came to drink, and where, when they came to drink, they conceived before the twigs. And the cattle conceived before the bars, and the cattle were born mottled, and speckled, and spotted. And Jacob separated the lambs and set the cattle facing Laban's spotted and all the black cattle; and he kept his flocks separately, and did not put them together with Laban's cattle. Every time strong cattle conceived, Jacob placed rods in troughs before the eyes of the cattle, so that they would conceive in front of the rods. And when weak cattle conceived, then they did not lay. And the weak cattle went to Laban, and the strong cattle to Jacob. And the man became very, very rich, and he had many flocks..., and female servants, and male servants, and camels, and donkeys” (Gen. 30:37-43). We recognize that it is characteristic of the shepherd's art to know that sheep and goats always and in any case give birth similar to what they see, and that their offspring is the same color as what they happen to see at the time of conception. And this seems to happen according to natural laws. But this is completely inexplicable, and incomprehensible to our considerations. Again the divine Jacob chose ashy and speckled sheep and goats according to the Divine vision. For he says in one place to Leah and Rachel: “Once upon a time, when the cattle are conceiving, I looked and saw in a dream, and behold, goats... climbed onto the cattle, mottled with specks and spots. An angel of God said to me in a dream: Jacob! I said: here I am. He said: lift up your eyes and see: all the goats that have climbed up on the cattle... are mottled, speckled and spotted” (Gen. 31:10-12). This is what the Holy Scripture says. But leaving the lowness of the literal meaning of history, let us rise to the heights of the spiritual meaning. 4. The rod divinely depicts to us again Emmanuel, who is so called in the inspired Scripture. For the divine Isaiah says: “And a branch will come from the root of Jesse, and a branch will grow from his root” (Is. 11:1). To the Heavenly Father and God, the divine David on behalf of the believers cried out: “Your rod and Your staff - they calm me” (Ps. 22:4). For we have consolation in Christ and we have Him for our confirmation, as it is written: “The Lord strengthens the righteous” (Ps. 36:17). So, for us, the verbal goats and sheep, who are throughout the entire universe and in the whole world, Christ offers himself as a kind of rod. But not just a rod, but styrax, walnut and sycamore (sycamore). And this plant is relied upon as evidence of rightness; styrax is a sign of death. The body of the deceased is supplied with incense, and of the incense the most pleasant is styrax. “Christ died... for our sake and was buried..., according to the Scriptures” (1 Cor. 15:3-4; sn.: Rom. 5:9, etc.). Then the walnut rod signifies rebellion and wakefulness: it produces this in us by its natural action. Christ has arisen for us; because he could not be held by the gates of hell and was not completely bound by the bonds of death. Finally, sycamore (sycamore), apparently, marks the flow to heights and to the heavenly, that is, the ascension of Christ to heaven, since sycamore is a large-growing and very tall tree. The Son is exalted from the Father; because Peter said about Him: “having been exalted by the right hand of God” (Acts 2:33). And Paul says that He is exalted and has received “the name that is above every name,” as well as worship from all (Phil. 2:9-10). If anyone wants, then this plant can be taken in another sense. How? Those who diligently study the word production of names say that since the leaf of this tree is very wide, that is why the tree itself is called “sycamore”. For it is as if we, too, are expanding through faith and love, almost growing to Christ. The law is very narrow, and the minds of idolaters are oppressed. So God called to the pagan communities through the mouth of the prophet: “learn to hear when they are oppressed” (Is. 28:19). To the Corinthians, who decided to return to ancient error after accepting the faith, Paul writes, saying: “Our mouth is open to you, Corinthians, our heart is enlarged. You are not cramped in us; but your hearts are tight. In equal retribution, I say, as to children, you too will spread. Do not be unequally yoked with unbelievers, for what fellowship has righteousness with iniquity? What does light have in common with darkness? What agreement is there between Christ and Belial? (2 Cor. 6:11–15). And the Psalmist says to Emmanuel himself, reproaching the narrowness of the law: “Your commandment is immensely extensive” (Ps. 119:96). And again: “I will flow in the way of Your commandments when You enlarge my heart” (Ps. 119:32). And besides: “I will walk freely... for I keep Your commandments” (Ps. 119, 45, 56). And that the nut rod, as I recently said, has the property of producing wakefulness, God speaks about this to the prophet Jeremiah: “What do you see, Jeremiah? “I said,” says the prophet, “I see the rod of the almond tree. The Lord said to me: you see correctly; for I am watching over My word, so that it may soon be fulfilled” (Jer. 1:11-12). So, mentally represented under the guise of a rod, Christ, as it were, presents Himself to us as having died, and raised from the dead, and ascended into heaven, and also mentally expanding through the Spirit the hearts of those who receive Him. But where did Jacob put the rods? - In drinking troughs. By water troughs for the verbal flock, that is, for us, one can understand the writings of Moses and the prophetic broadcasts, almost pouring out to us the word from above and from God. For it is written: “And with joy you will draw water from the fountains of salvation” (Is. 12:3). There we will find Immanuel - the rod of power, and who was, as it were, in death for our sake, and “the firstborn from the dead” (Col. 1:18), and ascending in glory, and spreading those who believe, as I said recently. For all the word of the holy prophets and Moses points to the mystery of Christ. Therefore, the wise Paul said: “Christ is the end of the law and the prophets” (Rom. 10:4; cn.: Matt. 5:17; Luke 24:27). However, Jacob sharpened the rods “with white mottled stripes, and cut off the bark,” and thus the sheep above them conceived motley offspring. For Christ, as it were, whittles away the legal canopy and, as it were, removes some bark from the prophetic writings, thus revealing to us the word contained in them whitened and completely legible, and through this leads us to spiritual melody, even almost convincing us to conceive in the womb variety (variegation) in virtue in its twofold form, that is, in deed and word. So the Divine prophets, personifying in themselves those justified by faith, clearly cried out: “For the sake of Thy fear, O Lord, I received in the womb, and was sick, and gave birth to the spirit of Thy salvation” (Is. 26:18). The same blessed Isaiah said in another place especially: “Strengthen your weak hands and strengthen your trembling knees; say to the timid in soul: be strong, do not be afraid; Behold your God, vengeance will come, God’s recompense; He will come and save you” (Is. 35:3-4). And again: “Behold, the Lord God comes with power, and His arm with power.... As a shepherd He will feed His flock; He will take the lambs in His arms and carry them on His bosom” (Is. 40:10-11). That is, there will be spiritual consolation for those who are already sick with the Divine word, as destined to be fruitful, and will soon give birth to the glory of the gospel life. For this is the fruit of a holy and pure soul. But, it is said, Jacob kept separate “herds for himself... and did not put them together with Laban’s cattle” (Gen. 30, 40), since the unclean and the holy and the unclean with the clean cannot be united (cf. 2 Cor. 6, 14-15). Separate are those who are Christ's, who refuse communication with the worldly, are free from all love of the flesh and are not deprived of a sign in their lives, but on the contrary are marked by virtue. For “the weak cattle were given to Laban, and the strong cattle to Jacob” (Gen. 30:42). However, Jacob did not escape the envy of others: when the sons of Laban saw him become rich and prosperous, they were very wounded by envy. That is why he had the intention of leaving there and returning to his father’s house. It is written about this like this: “And this man became very, very rich, and he had a lot of small livestock..., and female servants, and slaves, and camels, and donkeys” and mules. “And [Jacob] heard the words of the sons of Laban, who said: Jacob took possession of all that our father had, and from our father’s property he made all this wealth. And Jacob saw Laban's face, and behold, it was not the same towards him as it was yesterday and the day before. And the Lord said to Jacob: Return to the land of your fathers and to your homeland; and I will be with you. And Jacob sent and called Rachel and Leah into the field, to the herd of his flocks, and said to them: I see the face of your father, that it is not the same towards me as it was yesterday and the day before; but the God of my father was with me; you yourself know that I served your father with all my might, but your father deceived me and changed my reward ten times” (Gen. 30:43; Gen. 31:1–7). Then he says: “And God took away... your father’s cattle and gave... to me” (Gen. 31:9). For our Lord Jesus Christ has truly become rich, gathering his worshipers in the world to an immeasurable multitude, who, with the glorious gift of a good soul, make confession of their slavery to Him, saying: “And we are the people of His pasture and the sheep of His hand” (Ps. 95:7). But the children of this world cannot be at peace with this. Seeing their father as if being plundered, seeing the best of the sheep leaving under the hands of the good shepherd, and seeing those born of Christ, seeing them speckled with various types of virtues, they grumble, saying: “Jacob took possession of everything that our father had, and from our father’s property he made up all this wealth” (Gen. 31:1). And they don’t tell lies at all. Their word is true. For Christ has gathered all who are in the world to Himself, and having shut up the flocks of those who believe in His courts, He has divine riches and excellent glory. He Himself said on one occasion to the Heavenly Father and God: “And all that is mine is yours, and yours is mine; and I was glorified in them” (John 17:10). Let us also pay attention to Jacob’s reward. “And he had,” it is said, “a multitude of flocks..., and female servants, and male servants, and camels, and donkeys” (Gen. 30:43). You see that Christ also gathers from every kind, according to what is written: “The kingdom of heaven is like a net that was cast into the sea and captured fish of every kind” (Matthew 13:47). He accepts the slave in order to make him glorious with the praises of freedom. He accepts those under the law as already sacred and capable of spiritual sacrifice, implied in the sheep and the will, in order to transform them into the lightness of the life of the Gospel, making them even more sacred. He also accepts, in addition, the unsacred and unclean race, under the image of a camel and a donkey, so that, having washed away the filth of the error of polytheism, he unites them pure and purified with the faces of the saints. When the sons of Laban and Laban himself were moved to envy, and when he began to show an appearance of gloomy and angry and not free from envy; because “and... the face... is not the same,” it is said, “as it was yesterday and the day before” (Gen. 31:2): then God commanded Jacob to return home. He sent for his wives, I mean Leah and Rachel, and clearly told them about the injustice of their father. He also added that “And God took away... your father’s cattle and gave... to me. Rachel and Leah answered and said to him, “Do we still have a share and inheritance in our father’s house?” Doesn't he consider us to be strangers? for he sold us and ate even our money; Therefore, all... the wealth that God took from our father is ours and our children's; So do everything that God has told you” (Genesis 31:9, 14–16). For while the world grieves over Christ and His children, the brides of the Savior, that is, the Churches, are given consolation from above and from heaven, that is, from the Father. But only this consolation is given through the Son, as if conveying to us words from the Father: “He whom God has sent speaks the words of God,” according to the word of John (John 3:34). For notice how God spoke to Jacob, and Jacob to his spouses, I mean Leah and Rachel. The word of consolation was that they had to rise together with their husband from their father’s house. So the blessed Psalmist says to the Church in the Spirit: “Hear, daughter, and look, and incline your ear, and forget your people and your father’s house. And the King will desire your beauty; for He is your Lord, and you shall worship Him” (Ps. 44:11-12). So, Jacob passed on what he received by revelation from God to his spouses. What was his speech? - As a reproach against Laban, that he was unjust and crafty, and slow to pay the reward that he should have been given. And Christ Himself accuses the world of the greatest insensitivity, since it did not want to give thanks to Him as the Master and, as a duty and reward for His care for it, to bring spiritual gifts, I mean faith and love. However, everything was in His power, since God and the Father, as it were, collected everything in His network. For on one occasion the Son said to Him: “To the men whom You have given Me out of the world; they were Yours, and You gave them to Me” (John 17:6). And this was the meaning of the saying: “And God took away... your father’s cattle and gave... to me” (Gen. 31:9). The Savior’s brides readily promise to follow Him, because, they say, they are, as it were, sold to Him from the world. For Emmanuel redeemed the Church “with His Blood” (Acts 20:28), and they are alienated from their former father. There is no basis for them to communicate or participate with the world from which they were called. The wealth of them and their children exceeds the mind and words: He Himself is their part and inheritance, their glory and praise, and in general He is for them everything that serves for lordship and prosperity. Meanwhile, the world and its children are angry with Christ and burn with the fire of envy, seeing Him attaining such glory that He made the whole of heaven subordinate to Himself and took possession of all who live on earth. And that his madness was beyond measure, expressed in murmurs and reproaches, that he persecutes and kills, so to speak, attempts to rebel with force against the glory of the Savior and is exposed as most hostile to the Churches subordinate to Him and His children, that is, to the community of believers, it will not be difficult for those who want to know to see from what was said following the above: for “Jacob arose, it is said, and made the children sit down.” his own and his wives for camels, and took with him all his cattle and all his wealth that he had acquired, his own cattle, which he had acquired in Mesopotamia... to go to Isaac his father in the land of Canaan. And as Laban went to shear his cattle, Rachel stole the idols that her father had, and Jacob stole the heart of Laban the Aramean, because he did not inform him of what. departs. And he left with all that he had; and, getting up, he crossed the river and headed to Mount Gilead" (Genesis 31:17-25). Then Laban meets the divine Jacob, very sharply accuses him of secretly running away from him and almost stealing his daughters and household gods. For he says this: “But even if you left, because you impatiently wanted to be in your father’s house, why did you steal my gods?” But it is said: “Jacob did not know that Rachel... stole them.” Laban, looking for his gods, does not find them with Leah “in the tent of the two slaves” Bilhah and Zilpah. When Rachel expected to be searched by her father, she, not without skill, managed to say the following word to him: “Rachel took the idols, and put them under the camel’s saddle and sat on them.... She said to her father: Let not my lord be angry that I cannot stand before you, for I have an ordinary woman’s. And he searched, but did not find idols” (Gen. 31, 30, 32–35). So, while Laban was already in bewilderment and probably mourned the loss of his gods, blessed Jacob rightly began to blame him for having decided in vain to persecute him and to lay the blame on a man who was completely innocent of anything. Then speeches about an agreement were raised between them and explanations were made that tended towards peace between both. “And he answered...,” it is said, “the daughters are my daughters; children are my children; the cattle are my cattle, and everything that you see is mine: can I do anything now with my daughters and with their children who are born of them? Now you and I will make a covenant, and this will be a testimony between me and you.... And Jacob took a stone and set it up as a monument. And Jacob said to his relatives, “Pick up stones.” They took stones and made a hill, and ate... there on the hill. And Laban called him Jegar-Sagadutha; and Jacob called it Gilead. And Laban said...: Today this hill is a witness between me and you. Therefore his name was called Gilead” (Genesis 31:43–48). 5. In the words given we have tried, as far as possible, to briefly and fluently state the literal meaning of the story. But it is also necessary to find out its inner meaning. That the world is inflamed with anger at Christ, enriched by the flocks of believers, and is furiously attacking Him, no one needs long speeches to clearly indicate this. For look how, after Jacob left, Laban viciously pursued him along with his sons. And Christ, as it were, withdraws from the world together with his brides, that is, the Churches, and, so to speak, moves with his entire household, mentally calling out to his own: “Get up, let us go from here” (John 14:31). The image of removal should not be imagined sensually and not in the sense of bodily movement from place to place, because it would be completely unreasonable to think or speak like that; but in the sense of the desire to move from thinking about worldly things to doing what is pleasing to God. For, as Blessed Paul writes, “for we do not have a permanent city here, but we are looking for the future... of which God is the artist and builder” (Heb. 13:14; Heb. 11:10). Another of the holy Apostles also writes: “I ask you, as strangers and strangers, to flee from carnal lusts, which attack the soul” (1 Pet. 2:11). Even while walking on earth, we will “dwell as if in heaven” (Phil. 3:20), trying to live no longer carnally, but on the contrary, sacredly and spiritually. Paul also encourages us to do this, writing in his Epistle: “Do not be conformed to this world, but be transformed by the renewing of your mind, so that you may know what is the good, acceptable and perfect will of God” (Rom. 12:2). And after we do not conform to this world, avoiding worldly delusion, we will become like Him. And knowing that this was so, the Savior said: “If you were of the world, then the world would love its own; But because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:19). So he persecutes out of hatred. But God curbs the one who breathes murder and is inflamed with uncontrollable anger, not allowing him to insult the righteous even with cruel words. For God said to Laban: “Beware that you do not say good or bad to Jacob” (Gen. 31:24). But he blamed the world as being plundered and for the loss of its gods. Rachel stole them. However, pay attention to the point itself. Laban looked for gods from Leah and two maidservants, “but did not find them,” it is said (Gen. 31, 33). And Rachel sat on them, justifying herself by saying that she had ordinary feminine clothes. What is the meaning of this? It was not the business of the Jewish synagogue and those born into slavery to destroy idols; it was the work of the younger Rachel, that is, the Church, which considered things made with hands to be a dishonor and almost fulfilled over idols what was said through the mouth of the prophet: “the setting of idols from your silver and the setting of idols from your gold, you will cast them as uncleanness; you will say to them: get away from here” (Is. 30:22). But after Laban’s gods were not found, he begins to make an agreement with the divine Jacob regarding peace. For only by no longer having false gods will the world be a friend, even moreover, it has already become a union of peace for Christ. On the other hand, Christ Himself is “a chosen stone, of great value, a cornerstone, honorable, placed at the head of the corner and at the foundation” of Zion (Isa. 28:16; Ps. 117:22; Matt. 21:42); because “Jacob set it (the stone) as a pillar” (Gen. 31:45), as a type of Christ. Other stones of the holy Apostles, or justified by faith and sanctified in the Spirit, are also gathered into one hill, perfectly representing the gathering to Christ. For the prophetic word said about the holy Apostles: “like stones in a crown, they will shine on the earth” (Zech. 9:16), so the Divine disciples went around the whole earth, bringing the gospel sermon to the people. To those justified in faith, the wise Paul writes: about “in whom you also are being built into a habitation of God through the Spirit” of the Holy One (Eph. 2:22). So, the collection of stones is called by Laban “the hill of testimony,” and the divine Jacob raises the thought to an even greater and incomparably higher one, that is, Christ, calling what was made a hill of witness; because the head of the believers is Christ Himself. And that Christ, the Savior of all who saves his own and leads them out of the evil that exists in the world, will be served by many Angels, who obviously also perform the work assigned to them, anyone can learn this again from the following: when Laban was already leaving and peacefully returning home, then “Jacob went on his way,” it is said, “... And the Angels of God met him. When Jacob saw them, he said, “This is the army of God.” And he called the name of that place Mahanaim” (Gen. 32:1-2). It is written that “The Angel of the Lord encamps around those who fear Him and delivers them” (Ps. 33:8). And again: “He will command His angels concerning you, to guard you in all your ways” (Ps. 90:11). Truly our Lord Jesus Christ saves all those who love Him; through Him and with Him be glory to God and the Father with the Holy Spirit forever and ever. Amen. 1. The way of life of saints among those who decide to live in the best way is worthy of surprise; the glory of their residence is beyond all words. And for those who want to lead a pious life, one can be a good example that explains in various ways how one should directly strive for what is appropriate and pleasing to God. I believe, or rather, the very word of inspired Scripture affirms that we must, correctly contemplating the outcome of the lives of the ancient saints, imitate their faith and follow in the footsteps of their inherent virtue. For it would be strange if those who were versed in the arts of the king had for themselves mentors in this matter people who lived before them and carefully tried to be jealous of those who had studied this matter exactly, and meanwhile we ourselves, for whom the goal is the accomplishment of virtue, did not direct the gaze of our minds to reproducing in ourselves the good deeds of the ancients and from them choosing those through which everyone could be especially glorious before God and himself I could make my mind knowledgeable in holy life. By no means less than others, a good example is presented to us by the divine Jacob, who followed the path of life that was impeccable, as far as possible, and appropriate for that time, having God as an assistant and director of all paths, Who sometimes usefully allowed him to work (because without achievement no one can acquire glory for himself in virtue), but after exercise (in virtue) crowned him with joy and, as it were, some kind of He awarded the strongest fighters great awards. For do not say to yourself: Why does God give joy to the saints not without difficulty? This would mean leaving them without exercise and yet giving them a reward for virtue; It’s better to say, to make their goodwill and glorious and amazing benefits towards them the fruit of an as yet untested direction of the will. Meanwhile, on the contrary, they would have to appear worthy of approval and, in the deeds themselves, first of all be worthy of the gifts of God; and also to present ourselves, as it were, for posterity as an example and a clear example of the fact that they too should try to be lovers of doing good and courageous, in the thought that there can be no reward for those who lead an inactive and reprehensible life, and that, on the contrary, in any case, all the best will follow for those who are the most hardworking and prefer feat in good deeds to all the most pleasant things in life. This is what one of the wise says: “My son! if you begin to serve the Lord God, then prepare your soul for temptation: guide your heart and be strong” (Sir. 2:1-2). For “from patience comes experience, from experience does hope, and hope does not put you to shame,” according to what is written (Rom. 5:4-5). Let us turn to the supposed purpose of our word. 2. After Laban was removed from Mount Gilead, the divine Jacob rushed to his homeland and wanted to hurry. But as soon as he got rid of Laban’s attack and breathed a little, he was immediately exposed to even more serious dangers. For when he had to, after he had risen from Mesopotamia and retired to the land of Canaan, to go through the land of Siir, in which Esau dwelt, he was very alarmed with fear, since he could not help but know how upset Esau was with him because of the blessing and the birthright. So is it really not worthy of knowing and even making it a subject of surprise how he eliminated grief for this and turned his brother to love and meekness? About this the following is written: “And Jacob sent messengers before him to his brother Esau in the land of Seir, in the region of Edom, and commanded them, saying: Thus say to my master Esau: this is what your servant Jacob says: I lived with Laban and have lived until now; and I have oxen and donkeys and flocks, and male and female servants; and I sent to inform my master about myself... in order to gain... favor in your sight. And the messengers returned to Jacob and said, “We went to your brother Esau; he is coming to meet you, and with him four hundred people. Jacob was very afraid and confused; and he divided the people who were with him, the flocks and herds, and the camels, into two camps. And he said...: if Esau attacks one camp and defeats it, then the rest of the camp can be saved. And Jacob said: God of my father Abraham and God of my father Isaac, Lord..., who said to me: return to your land, to your homeland, and I will do good to you! I am unworthy of all the mercies and all the good deeds that You have done for Your servant, for I crossed this Jordan with my staff, and now I have two camps. Deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and kill me [and] the mother and children. You said: I will do good to you and make your descendants like the sand of the sea, which cannot be numbered for multitude” (Gen. 32:3-12). Do you understand with what kindness he approaches his brother, even almost flatters him, who is upset, almost tries to tame his excessive anger with sweet speech? Meanwhile, he was superior to him due to the fact that he received the blessing of his father and shared the glory of the firstborn, and had God as his helper. For all this, he acted as befitted the saints, deciding in any case to do only what was said: “If it is possible on your part, be at peace with all people” (Rom. 12:18). For a word that is harsh, heavy and filled with contempt is unbearable for some. As a wise man, the Pritochnik wrote: “A meek answer turns away wrath” (Proverbs 15:1). And pay attention to the skill of the righteous in piety. He sends messengers asking for peace and with the most tender speeches to Esau; Moreover, he commands to constantly say: “Thus says your servant Jacob” (Gen. 32:4). And he himself turns to prayer and never ceases to ask for the help that has always saved him, confirming with the experience of past times his hope of receiving it in the future, as he says: “I crossed this Jordan with my staff, and now I have two camps” (Gen. 32:10). He said something like this: having only this rod, I left the house and crossed the Jordan, and now I have become the master of many things, using your favor, Master. Thus, through this we will know that we must be meek and peaceful, and try in every possible way to live without quarrel. For “the servant of the Lord,” it is said, “should not quarrel, but be friendly to everyone,” as it is written (2 Tim. 2:24). It is not superfluous for us to use human services for our benefit; even, I believe, this is very commendable. It is also necessary to seek, if only we need it, both care from God and help from above, “do not become arrogant” (Rom. 12:16), but on the contrary, taking into account what is written: “As great as you are, humble yourself, and you will find grace from the Lord” (Sir. 3:18; fn: Phil. 2:3). By thinking and acting, we will receive good from the world and turn those who treat us brutally to meekness. It is said: “And the beasts of the field will be at peace with you” (Job 5:23). This is what Jacob did. He not only softens his brother with soft and affectionate words, but makes him a sharer of his property, sends him gifts, allocating to him the most significant part, sheep and oxen, goats and donkeys, camels and calves. For peace is better than riches, and the acquisition of temporary things should be considered less important than love for a brother. But the divine Jacob was afraid, as I said, of his brother Esau and, as if he had just experienced the consequences of his anger, he was despondent. And he, having overcome his former envy, hugged Jacob and kissed him with tears, yielding to the laws of nature that disposed him to love. For it is written: “And Esau ran to meet him and embraced him, and fell on his neck and kissed him, and they wept” (Gen. 33:4). And these are all works of meekness, the fruit of a humble spirit that does not like to be arrogant, a gift of God’s favor towards those who love Him, since God softens the harsh, equalizes the rough and fills with complacency the hearts of those who try to cleave to Him. But I think that we should turn this story to spiritual contemplation. And now let's talk about this, going back and going back to the beginning of the whole word. For then the mystery of Christ will be clear to those who want to know something useful. 3. Fearing, most likely, his brother, who was plotting to kill him and was treating him brutally, the divine Jacob decided to retire to Harran and Laban. His father, that is, Isaac, also approved of his removal. For it seemed that in this way it would be possible to deflect the attack of a person who considered himself offended. Arriving at Laban, he married this man’s daughters, I mean Leah and Rachel, had children from them, acquired herds of livestock, and in addition other property. When he reached such a degree of prosperity, he set out to have his own house, rose from Haran and from the house of Laban, along with the acquired property, with wives and children. When Laban began to pursue him, although he reproached him, the whole matter ended in peace, and Christ confirmed the union of love. For the stone was set up as a pillar as a type of Him. Then, when Laban finally retired home from him, he made peace with the very one who had long been plotting murder against him and treated him brutally, that is, with Esau. They kissed each other, as if burying their former dislike in a union of mutual love. This is the whole historical story. But let us remember that Jacob, as we said, representing the face of Christ Himself, sometimes represents the face of those justified by faith; Esau, as we have stated, portrayed himself as a circumcised and under-the-law people. But, what is especially important, the Lord of all God himself spoke to Rebekah, when she was still carrying two babies in her womb: “two different nations will come from your womb; one nation will become stronger than the other, and the older will serve the younger” (Gen. 25:23). This was accomplished through Christ. For the first-born Israelites, therefore called the firstborn, stood behind and were placed, as it were, behind the backs of the believers in Christ, who also inherited the glory of the firstborn, for the sake of the Firstborn among them, although He is also the Only Begotten, to whom they were made “conformed” (Rom. 8:29), having through the Spirit rebirth to incorruption and sanctification. Thus, inflamed with envy, Esau, that is, Israel, persecuted Jacob, that is, Christ. In this case, our word, which always observes what is more decent, indifferently refers Jacob either to Christ or to the new and believing people. Persecuted in some way and against his will, Christ withdrew into the country of the pagans, clearly exclaiming: “I have left My house; I have left My inheritance; He gave the most dear thing to My soul into the hands of his enemies. My destiny has become for Me like a lion in the forest; lifted up his voice against Me: therefore I hated him” (Jer. 12:7-8). But to those in the garden after His Resurrection from the dead, He revealed Himself to the women who were in the garden after His resurrection from the dead, because of His goodness and love for mankind, saying: “Go and tell My brothers that they should go to Galilee, and there they will see Me” (Matthew 28:10). Arriving in this way in Galilee, like the divine Jacob in Haran, He tended the sheep of Laban, that is, the world, which served the creature and was mistaken, like Laban. Having been there as a bridegroom, He mentally brought into His house a pure virgin, the Church of the Gentiles, that is, Rachel, bringing with her the Jewish synagogue that had previously been associated with Him through the law, the image of which was Leah. For “the remnant” of Israel will be saved, according to the word of the prophet (Is. 10:22; fn.: Rom. 9:27), although not the entire multitude honored grace through faith in Christ. Having appeared as a bridegroom among the pagans, having revived very many through grace to sonship in the Spirit, and having gathered a truly innumerable flock of verbal sheep, Christ was persecuted from the world. For some of those who have the highest honors and insurmountable power in the world fought against the glory of Christ. But they too were appeased by Divine grace. And the world made peace with Christ, as Laban did with Jacob. In the last times, our Lord Jesus Christ will reconcile with Himself the most ancient persecutor of His Israel, just as Jacob kissed Esau upon his return from Harran. That in time Israel itself will be accepted into the love that is in Christ through faith, we cannot doubt this at all, trusting the words of the inspired Scripture. For the Lord of all said through one of the prophets: “For a long time the children of Israel will remain without a king and without a prince and without a sacrifice, without an altar, without an ephod and without a teraphim. After this the children of Israel will turn and seek the Lord their God and David their king, and they will revere the Lord and His goodness in the last days” (Hosea 3:4-5). While the Savior of us all, Christ, is still gathering those who believed from the pagans, at this time Israel is, as it were, left alone, not having a law to manage their affairs and not bringing to the Divine altar what is established by the law, but as if waiting for Christ, who had to return from the calling of the pagans, so that finally he too would be brought into His house through faith and brought to union with others according to the law of love. Pay attention to the fact that, rejoicing over the birth of children and over many herds of livestock, Jacob returns from Haran and thus finally accepts Esau himself into the love. Thus, in time, Israel will turn, following the calling of the pagans, and will marvel at the very riches in Christ; because it is easily possible for those who wish to see this from what has happened in history. Jacob sent gifts to Esau, turning him to love even with the most splendid gifts. At the same time, he also sent messengers who had to convey to him words of peace. And what will certainly happen, and in a short time, that will serve their conversion to love, this will also be made clear by Christ in time. For he once spoke to the Jews through the mouth of the prophet: And “Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord. And he will turn the hearts of the fathers to the children and the hearts of the children to their fathers, so that when I come I will not smite the earth with a curse” (Mal. 4:5-6). Having come, he will convert, as it seems to me, the difficult-to-control Israel, distract him from his long-standing anger and make him a friend and a person of peace in relation to Christ, almost showing the gifts of his generosity, that is, the hope of believers. For the fulfillment of the promise to those who believed then will no longer stretch into the great distance of time, but the gift will be close and grace will be at hand, since the son of sin will immediately be abolished and the Savior of us all, Christ, will descend from heaven with the holy angels, through whom and with whom be glory to the Father with the Holy Spirit forever and ever. Amen. 1. Through sin, human nature fell into death. When it completely withdrew from the means of salvation, man, created in the image of God, almost became a prisoner of war and was burdened with the heavy yoke of slavery. For he, even against his will, exposed his neck to the then dominant Satan, who, due to his very great arrogance (since the evil spirit is excessively proud) in relation to everyone, so to speak, boldly called out to everyone living on earth, saying: “and my hand has seized the wealth of the nations like nests; and just as they take away the eggs left in them, so I took away the whole earth, and no one moved a wing or opened his mouth” (Is. 10:14). He reigned with violence, as I said, and was called the god of this age (2 Cor. 4:4), because the world worshiped him and served “the creature instead of the Creator” (Rom. 1:25). When God had mercy on those brought to such a degree of misfortune, He promised to send us the Son from heaven, Who raised human nature again to its original state. “If anyone is in Christ, he is a new creation” according to the Scriptures (2 Cor. 5:17; Gal. 6:15). Those who conveyed good speeches to us were the blessed prophets, “who foretold the grace appointed for you, searching to what and at what time the Spirit of Christ who was in them pointed, when He foretold the sufferings of Christ and the glory that would follow them. It was revealed to them that it was not for themselves, but for us.” This is what the Savior’s disciple writes (1 Pet. 1:10–12). And they had many speeches about the incarnation of our Savior and that in time the Redeemer would come. But for the better understanding of readers there will be no harm in citing a little of this much. It would even be decent to do this in the form of denouncing the Jewish people, as can be seen from the very circumstances of the case. For although they could have inferred from the prophetic speeches about the coming of the Savior, even, moreover, from the very shadow of the law they could have understood this, they, unfortunate ones, nevertheless stubbornly resisted the Divine revelations and Christ Himself, or, as the wise Paul told us: “hardness has come in part in Israel” (Rom. 11:25), so that “seeing they see not, and hearing they hear not, and they do not understand,” as the Savior himself said (Matthew 13:13). This is what Emmanuel himself and the divine Isaiah himself said, or rather introduced in his Scriptures clearly speaking to us: “The Spirit of the Lord God is upon Me, for the Lord has anointed Me to preach good news to the poor, He has sent Me to heal the brokenhearted, to preach liberation to the captives and the opening of prison to the prisoners, to preach the acceptable year of the Lord and the day of vengeance of our God” (Is. 61:1-2). Such were the glorious works of His coming. Hosea, on the other hand, said about Him: “And the children of Judah and the children of Israel will be gathered together, and will set themselves one head, and will come out of the land of exile; for the day of Jezreel is great!” (Hos. 1, 11). For the largest part of the leaders who at times were among the Jews convinced the people subject to them to honor the God of all with their lips alone and taught the doctrines and commandments of men. But there is one power against all and over all – Christ, and we have risen from the earth, that is, we have learned to think higher; because truly “great is the day of Jezreel,” that is, the seed of God or the Son. The divine David also reminded us of this day, saying: “This day has the Lord made: let us rejoice and be glad on it!” (Ps. 117:24). And besides, the wise Paul tells us: “now is the acceptable time, behold, now is the day of salvation” (2 Cor. 6:2), that is, the day on which we are saved, since Christ called for this. So His wise disciple said: “There is no other name under heaven given to men by which we must be saved” (Acts 4:12). Find out also what Jeremiah also clearly says: “Behold, the days are coming, says the Lord, that I will raise up a righteous Branch for David, and a King will reign, and will act wisely, and will execute judgment and righteousness in the earth. In His days Judah will be saved and Israel will live in safety; and this is His name by which they will call Him: “The Lord is our justification!” between the prophets (Jer. 23:5-6). For the righteous King Christ reigns over us, creates justice and righteousness, delivering those deceived from their sins and condemning the enemy who committed violence against us, Satan. His name is Yosedek, that is, “the truth of God”; because we are justified in Him, and moreover, “He saved us, not because of works of righteousness that we had done, but according to His great mercy” (Titus 3:5). Therefore, God and the Father says: “My salvation and the revelation of My righteousness are near” (Is. 56:1). Christ became for us by mercy and truth from God and the Father, whom the bright face of the saints called by this very name. So blessed Samuel, the most glorious of the prophets, addressed the Israelites, saying: “I have walked before you from my youth until this day; here I am; bear witness against me before the Lord and before His anointed” (1 Samuel 12:2-3). And again: “The Lord is your witness, and His anointed witness this day, that you have found nothing behind me” (1 Sam. 12:5). But even more clearly, blessed David almost accuses the foolishness of the Jews, their unbridled audacity against Christ, vanity in intentions and childishness in thoughts, saying: “Why are the nations in turmoil, and the tribes plotting in vain? The kings of the earth rise up, and the princes take counsel together against the Lord and against His Anointed” (Ps. 2:1-2). For the plots of the ignorance of the Jews against Christ are truly vain; because Life does not die, and cannot be held in the gates of hell by the One who said to the very spirits of the underworld: “Come out,” and to those in darkness: “Show yourself” (Is. 49:9). The prophet Jeremiah also mourns Jerusalem as a wicked city, as a murderer of the Lord, as a nasty and ungrateful city. It was he who said this: “The spirit of our face, anointed by the Lord, was in their corruption: about him we decided, in his shadow we will live among the nations” (Lamentations 4:20). For while they should have chosen grace through faith as the path of salvation, they were exposed as fighters against God. So, the Creator of all beings, the only begotten Word of God, having allowed himself to become exhausted, was anointed by the Father and became like us. And the purpose of exhaustion is to save those living on earth. So the prophet Zephaniah preached the gospel, saying: “Rejoice, daughter of Zion! rejoice, Israel! rejoice and rejoice with all your heart, daughter of Jerusalem! The Lord has canceled the sentence over you and driven away your enemy! The Lord, the king of Israel, is in your midst: you will see no more evil” (Zeph. 3:14-15). His name is Yosedek, that is, “the truth of God”; because we are justified in Him, and moreover, “not by works of righteousness which we have done, but by His mercy” (Titus 3:5). Therefore, God and the Father says: “My salvation and the revelation of My righteousness are near” (Is. 56:1). Christ became for us by mercy and truth from God and the Father, whom the bright face of the saints called by this very name. So blessed Samuel, the most glorious of the prophets, addressed the Israelites saying: “I have walked before you from my youth until this day; here I am; bear witness against me before the Lord and before His anointed” (1 Samuel 12:2-3). And again: “The Lord is your witness, and His anointed witness this day, that you have found nothing behind me” (1 Sam. 12:5). But even more clearly, blessed David almost accuses the foolishness of the Jews, their unbridled audacity against Christ, vanity in intentions and childishness in thoughts, saying: “Why are the nations in turmoil, and the tribes plotting in vain? The kings of the earth rise up, and the princes take counsel together against the Lord and against His Anointed” (Ps. 2:1-2). For the plots of the ignorance of the Jews against Christ are truly vain; because Life does not die, and cannot be held in the gates of hell by the One who said to the very spirits of the underworld: “Come out,” and to those in darkness: “Show yourself” (Is. 49:9). The prophet Jeremiah also mourns Jerusalem as a wicked city, as a murderer of the Lord, as a nasty and ungrateful city. It was he who said this: “The breath of our life, the anointed of the Lord, is caught in their pits, the one about whom we said: ‘under his shadow we will live among the nations’” (Lamentations 4:20). For while they should have chosen grace through faith as the path of salvation, they were exposed as fighters against God. So, the Creator of all beings, the only begotten Word of God, having allowed himself to become exhausted, was anointed by the Father and became like us. And the purpose of exhaustion is to save those living on earth. So the prophet Zephaniah preached the gospel, saying: “Rejoice, daughter of Zion! rejoice, Israel! rejoice and rejoice with all your heart, daughter of Jerusalem! The Lord has canceled the sentence over you and driven away your enemy! The Lord, the king of Israel, is in your midst: you will see no more evil” (Zeph. 3:14-15). The rebellious and cruel, reaching the point of all kinds of insolence, inflicted all kinds of insults on Him, easily doing and even more easily plotting all the most vile. Therefore, they were punished for their sins. The villains suffered an evil fate; however, not entirely, because they received mercy, and a “remnant” of them was saved, according to the word of the prophet (Isa. 10:22; sn.: Rom. 9:27). 2. That this would happen in this way in time, the divine Jacob was taught, since God beautifully depicted this matter. And how exactly God portrayed, I will say this, if necessary, offering words from the Holy Scriptures. It is written like this: “And he rose up that night, and took his two wives and his two handmaidens, and his eleven sons, and forded Jabbok; and taking them, he brought them across the stream, and brought all that he had. And Jacob was left alone. And Someone fought with him until dawn appeared; and when he saw that it did not prevail against him, he touched the joint of his thigh and damaged the joint of Jacob's thigh when he wrestled with Him. And he said...: Let me go, for the dawn has risen. Jacob said: I will not let you go until you bless me. And he said: What is your name? He said: Jacob. And he said...: From now on your name will not be Jacob, but Israel, for you have fought with God, and you will overcome men. Jacob also asked, saying: Say... Thy name. And He said: Why do you ask about My name?... And He blessed him there. And Jacob called the name of the place Penuel; for, he said, I saw God face to face, and my soul was preserved. And the sun rose as he passed Penuel; and he limped on his hip” (Gen. 32:22–31). The divine Jacob transferred all his possessions through Jabbok, or the stream, but he himself remained alone. Is this really not worthy of being known? So let's now consider the reason for it. The very order of this speech will lead us to Spiritual speculation. 3. Esau lived in Edom and Siera, possessed this land and ruled over countries that were not subject to Jacob. When, upon leaving Mesopotamia and from the house of Laban and hastily returning to his father's land, Jacob was faced with the inevitable need to make the journey through Edom, he very prudently made peace with his brother, ordered that messengers should go to him in advance along with brilliant gifts and foretell that he himself would come to see him and greet him with love, and with gifts and words he tried to soften the one who had long been plotting to kill him and treated him brutally. And when those sent ahead returned, saying: “We went to your brother Esau; he is coming to meet you, and with him four hundred people. Jacob was very frightened and confused” (Gen. 32:6-7); because he could not know clearly how he would meet him, whether as a friend and a peaceful person, or as one who had not at all changed his usual insolence and still wanted to harbor an envious feeling towards him. Therefore, Jacob translated “what he had. And he was left... alone” (Gen. 32, 23–24), considering, I think, in any case, that if he had turned out to be merciful and meek, then without difficulty it would have been possible to come to him and talk with him, having transferred both his wives and children again, and if he had come cruel and still looking for a quarrel, not abandoning the thought of murder, then he would have spared at least the children and had mercy on the tears of his wives and, having captured only him alone, executed him would be his rage, so that the death of only him would serve to satisfy him for the insult caused. But that, with the help of God, something happened to him that he did not expect, we have already said about this. They kissed each other (Gen. 33:4). From what happened he was taught the power of the sacrament. How, or in what way, I will tell you about this too. He transferred everything he had through the stream. When he was left alone, “the man fought with him even until the morning” (Gen. 32:24). We affirm that the struggling holy Angel was the image of Christ, who became like us in humanity. And since Jacob himself did not cross the stream, or Jabbok, which means “struggle,” with the others, a seeming struggle occurred between them. What kind of reason can one imagine for this, or what internal meaning? Christ does not fight with those crossing the Jordan, whose image is Jabbok, and does not place those who honor His mysteries in the position of enemies or opponents. On the contrary, He saves them and, as conquerors of the world (in a mental struggle, I mean), crowns them and adorns them with the highest honors. The name of the river is struggle. For “The Kingdom of Heaven is taken by force, and those who use force take it by force” (Matthew 11:12). And very “strait is the gate and narrow the way that leads to life, and few find it” (Matthew 7:14). So, that those who had descended from Jacob in time did not have to cross the Jordan, that is, through the grace of holy Baptism, and even had to wickedly despise it, and also, finally, to have Emmanuel himself opposed to themselves, this is clear from what happened. For those who do not honor the faith in every possible way will certainly be considered opponents, the Savior himself will convince us of this, saying: “He who is not with Me is against Me” (Luke 11:23). But only those who believe are with Him. And what is true and the opposite of this, who can doubt? However, “he fought..., it is said, Jacob, with him until the dawn; and, seeing that he could not prevail against him” (Gen. 32, 24-25). Do you hear that the struggle took place at night? Falling and defeated, he was exposed in the fact that he was looking for the unattainable, deciding to fight God and defeat the almighty God. In this sense, I think, the divine David, rattling in harp, spoke about the Israelites that they were planning something terrible against their own heads, so as not to tell me - against Christ: “they made plans, but could not [carry them out]” (Ps. 20:12). So, Israel fought with Christ, being in darkness, that is, having neither Divine light in the mind, nor a bright day, nor a dawn mentally rising in the hearts of believers. For he remained unfaithful and, as the prophet says: “we wait for light, and behold darkness, illumination, and we walk in darkness” (Is. 59:9). But the divine Paul writes to those justified in the faith and those who have received enlightenment through the Spirit, saying: “You are all sons of light and sons of day; we are not sons of night nor of darkness” (1 Thessalonians 5:5). And that they were above the ignorance of the Jews and drove away the darkness that befitted the latter, he pointed out this, adding: “The night is past, and the day is drawing near: let us therefore reject the works of darkness and put on the weapons of light. Let us behave decently as in the daytime” (Rom. 13:12–13). So, those who believe walk in days, but those who do not believe fight Christ as if in the night and in darkness. Those descended from Jacob did this, but they were only defeated and could not walk upright. For “it is said that the man who wrestled with Jacob touched the part of his thigh and damaged the part of Jacob’s thigh when he wrestled with Him” (Gen. 32:25). And what we can learn from here, we will now say. Stegno in the inspired Scripture for the most part means parts of the body that serve for the birth of children as, finally, their very birth. For everyone’s reproductive organs lie near the hip. So blessed Abraham, when he sent his neighbor to Mesopotamia with the goal of taking Isaac a wife, he ordered him to swear, saying: “Put your hand under my thigh” (Gen. 24:2), that is, swear by God and by those who will come from me and by the family of your master. Thus stegno means coming from stegno. Damaged, it is said, Jacob's whip. For those who came from his footsteps, that is, the Israelites, began to limp. And the witness of this is the Savior himself, who speaks thus through the mouth of David: “The strange sons have lied to Me: the strange sons have vowed, and are lame from their paths” (Ps. 17:45-46). And that Israel suffered mental lameness, the wise Paul also knew about this. And he writes like this: “Strengthen therefore your drooping hands and weakened knees, and walk straight with your feet, so that what is lame may not be turned aside, but rather be made whole” (Heb. 12:12-13). The healing of this lameness can only happen through faith in Christ and love alone. Those who have not accepted the faith remain lame and sick, according to the word of blessed Paul (Heb. 12:12-13). Thus, the stegna disease that happened to Jacob during his struggle serves as a prototype of the mental lameness of Israel. But that we would not lie, affirming and saying that with those who have a mind, who is in the night and in darkness, Christ enters into a dispute in some way and fights, causing spiritual lameness in them, anyone can easily learn this from the following. For this is what the man who was wrestling with him said to Jacob: “Let me go, for the dawn has risen” (Gen. 32:26). Do you understand how he cannot bear to fight in the light of day? because he does not fight with those who are in the light, to whom, as having reached such lightness, it would be fitting to finally say: “O God, my God, to You in the morning” (Ps. 63:2). And besides this: “early hear my voice, early I will appear before You and wait” (Ps. 5:4). For only when the Light of Truth, that is, Christ, rises in our minds, and when He sends mental radiance into our hearts, will we appear to Him as bright through honesty in everything and will we show ourselves worthy of contemplation from above; because “the eyes of the Lord,” it is said, “are on the righteous” (Ps. 33:16). So, when the morning rose, He ends the struggle. See how prudently and very skillfully he teaches Jacob to hold on to what he wanted to avoid, and to lovingly take care of adding what is necessary for his salvation. For having completely won and being able to leave, even if the conquered one would not let Him go, but having given him the power, if he wants, not to let Him go, He says, “Let Me go” (Gen. 32:26). Similar to this we will find wisely and prudently spoken from God to Moses. He decided in his council to punish the mad people of Israel, who had given themselves over to idolatry in the desert (he made himself a calf). But as if allowing blessed Moses to prevent, if he wants, His anger, and to make prayers for those who have sinned, He says: “And the Lord said to me: ... I see this people, behold, they are a stiff-necked people; do not hold back Me, and I will destroy them and blot out their name from under heaven, and from you I will make a nation that will be stronger and more numerous than they are” (Deut. 9:13-14; sn.: Deut. 32:9-10; Deut. 33:5). When Moses understood the dispensation of God's goodness, he began to hinder the wrath of God, and said: “Forgive them their sin, and if not, then blot me out of Your book, in which You wrote” (Ex. 32:32). In the same way, Jacob was told by Him who fought with him: “Let Me go.” He, soon realizing who the Fighter was, and understanding the whole matter, began to be very opposed, and said: “I will not let you go until you bless me” (Gen. 32:26). And he was blessed, and the way of blessing was to change his former name to another; because “from now on your name will not be Jacob, but Israel” (Gen. 32:28). The name Jacob means “heavier,” that is, active and zealous to be able to do what is right; and the name Israel means the mind that “sees God.” What is the meaning of this, we will say about this now, briefly repeating the story. 4. Jacob, being in the struggle and defeated, and in the darkness having suffered numbness, it is in the thigh (steg) that he finally holds the Fighter, as if peacefully, when the light has shone and it was already morning, as if by force he begs a blessing from Him, and is blessed; because it is renamed Israel. For Israel, opposing Emmanuel as unfaithful and disobedient, however, as if in ignorance and darkness, that is, ignorance, since it was subjected to blindness, barely knew when the Divine light shone in its mind. At the same time, he received a blessing from Christ, although not all, but only in a certain part of those who believed; because Israel “according to the election of grace there remained a remnant” (Rom. 11:5), and not a small number of Jews believed. And first of all, the Divine disciples, who once represented Jacob, possessing the power of the law and, as it were, stuttering, breathing rage and most of all refusing to offend God. For they were impeccable in relation to legal truth. And then they became Israel, that is, they finally turned into a mind that sees God; because to know about Christ, who He is, where He came from, how He was made like us, and what He had to do with the flesh - this, I believe, means to receive into the mind the light of true contemplation of God. And that the knowledge of God is higher, preferable and incomparably superior to living according to the law, He himself will convince us of this, saying through one of the prophets: “For I want mercy, and not sacrifice, and the knowledge of God more than burnt offerings” (Hos. 6:6). And Paul, although in truth he was more legally glorious and blameless, nevertheless considered all this “but loss for the excellency of the knowledge of Christ” (Phil. 3:8). And that an impeccable knowledge of Christ is superior to lordship in deeds, this will be made clear to us again by Paul, writing to Timothy and admonishing him to exercise in godliness: “For bodily exercise is of little benefit, but godliness is of benefit for all things, having the promise of the present and future life” (1 Tim. 4:8). As the Savior himself said to the Heavenly Father: “This is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent” (John 17:3). Thus, if someone were Jacob, that is, he could stumble, and beautifully and courageously avoid everything that is capable of destroying and inclining to sin, then he, through Christ, achieves sanctified understanding. But he will also be called Israel, that is, “the one who sees God.” Then and only then will he be strong to fight with people when he has mastered the fight with God. For the knowledge of God and the perception of knowledge about Him cannot be the work of one who suffers from impotence, even if he sees “in a mirror and in fortune telling” (1 Cor. 13:12). Such knowledge can only be the work of one who has already reached such a degree of strength that he does not attach any importance to the carnal and worldly, but is able, as it were, simply and indomitably to strive in spirit for what is pleasing to God. Only he will be strong among people and will be able to fight with God. So, blessed was the divine Jacob, but he persistently asked the One who fought, saying: “Say... Your name. And He said: Why do you ask about My name? (Gen. 32:29.) God does not announce His name, showing through this that He is by His nature. A name may not have any meaning for God, as it does for a person. However, based on His natural properties, He is called differently, namely as “light” (1 John 1:5; John 1:7; John 12:46, etc.), and “life” (John 14:6), and “power” (1 Cor. 1:24), and “truth” (John 14:6), “only begotten” (John 1:14, 18 and etc.), and “the radiance of glory and the image of the hypostasis” (Heb. 1:3), mercy and “wisdom,... and truth... and deliverance” (1 Cor. 1:30, 24). Having realized again that He is God, to whom no name can actually belong, the blessed one “And Jacob called the name of that place Penuel; for, he said, I saw God face to face, and my soul was preserved” (Gen. 32:30). So, notice how he became Israel, that is, “seeing God.” While the man struggled with him, he nevertheless says that he saw God face to face and that his soul was saved. For knowledge of Christ is a saving work. So the Word and flesh is God; because Patriarch Jacob says that he saw God face to face. When the sun shone, “the sight of God passed,” it is said, “and he limped on his thigh” (Gen. 32:31); because, as I have already said, with the enlightenment of the Jews, the struggle ceased. The sight of God also disappeared, that is, Christ ascended to heaven. But Israel did not get rid of the lameness, because not all of them were saved; but on the contrary, as if they were suffering because of the unbelievers in that it was not entirely straight So, he is renamed Israel, and the champion is converted to a mind that sees God. And what else after this? “And Jacob went to Succoth, and built a house for his cattle, and from this he called the name of the place Succoth” (Gen. 33:17). better; because having already established the tabernacles, he began to dwell in them. For the fruit of the mind of one who has already seen and been awarded the contemplation of God, a fruit of the mind that has already seen and been awarded the contemplation of God, and the progress towards the better of one who has been brought up and ascends to perfection, can be that which no longer attaches any importance to worldly things, but on the contrary, considers life in the body to be a sojourn. It is precisely this kind of mind that is sacred and is an accurate indicator of the life of the chosen and sublime. Listen to blessed David, who has already reached such a degree of superiority and sings: “Weaken me... for I am a stranger on earth and a stranger, like all my fathers” (Ps. 38:14, 13). Paul also writes to those who have reached “a mature man, to the measure of the full stature of Christ” (Eph. 4:13): “for we do not have a permanent city here, but we are looking for the future... of which God is the artist and builder” (Heb. 13:14; Heb. 11:10). So, the very fact that the divine Jacob or Israel wished to dwell in the tabernacles can be a clear sign for any right-thinking person that those who have already raised their eyes to God and have an enlightened mind will consider the objects of this world to be a dwelling place. Then Jacob goes “to the city of Shechem, which is in the land of Canaan” (Gen. 33:18), where the righteous man again practices fighting, having suffered an insult against his daughter Dinah. She, like a young woman and a maiden, and an attractive one at that, came out of her father’s tent in order to look at the daughters of the inhabitants of that country. The female sex always eagerly strives for community with peers. So the maiden went out, and Hamor’s son Shechem committed vile violence against her. He deprived her of her girlish innocence and, overwhelmed by unbridled lust, wanted to make the girl his concubine. Then Simeon and Levi, the brothers of the young woman, flared up with anger, considering this insult unbearable, and planned to do something terrible in revenge on the offenders. They convince the inhabitants of Sikim to accept the legalized circumcision inherited from their fathers. Meanwhile, they kill them without any pity or mercy (Gen. 34:1-29). But the divine Jacob was very indignant at this and reproached them, saying: “You have angered me, making me hateful to... the inhabitants of this land” (Gen. 34:30). For the consequences of their anger were not commensurate with the guilt of the offenders, and not as those raised by a righteous father, they conceived something completely perverted. They plundered and killed those who decided to think alike with them and trusted them. So how can we benefit from this? Divinely inspired Scripture does not contain idle talk. Let's talk about this as best we can. 5. We are born by spiritual birth and through Christ are numbered among the children of God. Thus, if it happened that the soul, already reborn through holy baptism and made a daughter of God, was damaged by something that usually causes harm or was carried away to choose the mind of the flesh, or to absurd thoughts that pervert the true concepts of God (and these are truly the opinions of wicked heretics): then the brethren of the insulted by faith, do they have the priestly rank, as well as Levi, or represent Simeon, that is, those in the position of subjects (since the name Simeon means “obedience”), let them be indignant at those who offend those close to them in the faith, but let them not go so far as to shed blood and do not seek cruel revenge on those who have harmed them. Otherwise, they too will hear Christ saying to them: “You have made Me hateful, for I should be evil to all who live on the earth” (Gen. 34:30). For it is necessary to remember that the Savior himself reproached the divine Peter who once drew the knife of the divine, saying: “Return your sword to its place, for all who take the sword will perish by the sword” (Matthew 26:52). It is indecent for us, who have decided to fight for piety in relation to God, to arm ourselves with knives against our enemies, but it is decent to be patient, and even if some wanted to initiate persecution against us, then to bless those who offend, while enduring suffering, do not grumble, but it is better to hand over your cause to the righteous Judge. In addition, those who do not want to experience harm must be careful not to leave their father’s tabernacle, that is, from the house of God, and not to approach crowds of foreigners or those of other minds. For Dinah, having left her father’s tent, was taken to the house of Shechem. Meanwhile, she would never have been brazenly insulted if she had preferred to be in her father’s dwelling and live in the tabernacles of the saints. That this is a good and very useful deed, Blessed David will convince us, singing: “I asked one thing of the Lord, this only I seek, that I might abide in the house of the Lord all the days of my life, to contemplate the beauty of the Lord and visit... His church, for He would have hidden me in His tabernacle on the day of trouble, He would have hidden me in the secret place of His habitation” (Ps. 26:4-5). God commanded Jacob, full of fear and complete despondency, to leave. It is written like this: “God said to Jacob: Arise, go to Bethel and live there, and build there an altar to God, who appeared to you when you fled from the face of Esau your brother. And Jacob said to his house and to all that were with him, Cast away the foreign gods which are among you, and purify yourselves, and change your garments; let us arise and go to Bethel; there I will build an altar to God, who heard me in the day of my trouble and was with me... in the way that I walked. And they gave Jacob all the foreign gods that were in their hands, and the earrings that were in their ears, and Jacob buried them under an oak tree that was near Shechem” (Gen. 35:1-4). The God of all called the righteous man from Sikim to Bethel. He didn't remain disobedient. Then, having arrived at Luz, and honored with the vision of God and confirmed by the promise that he would be the father of many nations, he entered Bethel “and set it up there,” it is said, “And Jacob set up a monument in the place where [God] had spoken to him, a stone monument, and poured out a drink offering on it, and poured oil on it; and Jacob called the name of the place where God spoke to him: Bethel” (Gen. 35, 6, 14-15; n. and d.) Many circumstances and reasons are combined to clearly prove why Jacob returned to the land of Israel and considered this return to be incomparably better. He dwelt in the booths, almost showing through this that the race of saints in this world is a sojourner. Then, having suffered what happened to his daughter, and being quite upset by his sons, I mean Simeon and Levi, who were carried away by anger to ignoble actions, he strongly reproached them, thereby showing us how befitting saints are to be gentle and patient in temptations. When he was called by God and ascended to Bethel, that is, to the house of God (for this is how the name Bethel is interpreted), he serves as a priest to God and through this is a secret leader. For he clearly shows those who followed him how they should enter the house of God. It was he who commanded them to throw away the alien gods as something worthless and unclean and to change their clothes. And it is our custom to do this when we are called to see God and when we enter His Divine Church, especially during holy Baptism. For we must, as it were, throw out alien gods and, moving away from such delusion, say: “I renounce” you, Satan, “and all your pride,” “and all your service” (See in the Breviary “Prayers for the Catechumens” in the rite of the sacrament of Baptism). We must all also change our clothes, putting off, as it were, “the old man, which is corrupted through the deceitful lusts... and putting on the new man, who is being renewed in knowledge according to the image of Him who created him” (Eph. 4:22; Col. 3:10). But the wives who were with Jacob also threw away their ear ornaments. For even the women who enter the house of God, having no carnal adornment, let down their very hair, thereby freeing their heads from the accusation of pride. This, I think, means the wives removing the jewelry that was on their ears. When we finally ascend to Bethel, that is, to the house of God, then there we will recognize the stone, “the stone... chosen,” which has become “the head of the corner,” that is, Christ (Matthew 21:42 et al.; Ps. 117:22; Isa. 28:16; Acts 4:11; 1 Pet. 2:6, etc.). We will also see Him anointed by the Father for joy and gladness for all under heaven. For the Son is anointed, as I said, from God and the Father, who is “joy” for us all and universal joy, according to the voice of the Psalmist (Ps. 44:8; Ps. 104:43). And this you can see typified in what we have recently said; because it is said: “Jacob set up a stone for a pillar, pouring oil and wine on it” (Gen. 35:14; sn.: Gen. 28:18; Exod. 29:40). And this was a type of the sacrament in Christ, through whom and with whom be glory to God and the Father with the Holy Spirit forever and ever. Amen. You might be interested in: