CHAPTER 37

37:1-35 And these are the generations of Jacob. And Joseph was seventeen years old, feeding the sheep of his father with his brethren, being young; with the sons of Balla, and with the sons of Zelpha, the wives of his father; and Joseph brought to Israel their father their evil reproach. 3 And Jacob loved Joseph more than all his sons, because he was to him the son of old age; and he made for him a coat of many colours. 4 And his brethren having seen that his father loved him more than all his sons, hated him, and could not speak anything peaceable to him. 5 And Joseph dreamed a dream, and reported it to his brethren. 6 And he said to them, Hear this dream which I have dreamed. 7 I thought ye were binding sheaves in the middle of the field, and my sheaf stood up and was erected, and your sheaves turned round, and did obeisance to my sheaf. 8 And his brethren said to him, Shalt thou indeed reign over us, or shalt thou indeed be lord over us? And they hated him still more for his dreams and for his words. 9 And he dreamed another dream, and related it to his father, and to his brethren, and said, Behold, I have dreamed another dream: as it were the sun, and the moon, and the eleven stars did me reverence. 10 And his father rebuked him, and said to him, What is this dream which thou hast dreamed? shall indeed both I and thy mother and thy brethren come and bow before thee to the earth? 11 And his brethren envied him; but his father observed the saying. 12 And his brethren went to feed the sheep of their father to Sychem. 13 And Israel said to Joseph, Do not thy brethren feed their flock in Sychem? Come, I will send thee to them; and he said to him, Behold, I am here. 14 And Israel said to him, Go and see if thy brethren and the sheep are well, and bring me word; and he sent him out of the valley of Chebron, and he came to Sychem. 15 And a man found him wandering in the field; and the man asked him, saying, What seekest thou? 16 And he said, I am seeking my brethren; tell me where they feed their flocks. 17 And the man said to him, They have departed hence, for I heard them saying, Let us go to Dothaim; and Joseph went after his brethren, and found them in Dothaim. 18 And they spied him from a distance before he drew nigh to them, and they wickedly took counsel to slay him. 19 And each said to his brother, Behold, that dreamer comes. 20 Now then come, let us kill him, and cast him into one of the pits; and we will say, An evil wild beast has devoured him; and we shall see what his dreams will be. 21 And Ruben having heard it, rescued him out of their hands, and said, Let us not kill him. 22 And Ruben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay your hands upon him; that he might rescue him out of their hands, and restore him to his father. 23 And it came to pass, when Joseph came to his brethren, that they stripped Joseph of his many-coloured coat that was upon him. 24 And they took him and cast him into the pit; and the pit was empty, it had not water. 25 And they sat down to eat bread; and having lifted up their eyes they beheld, and lo, Ismaelitish travellers came from Galaad, and their camels were heavily loaded with spices, and resin, and myrrh; and they went to bring them to Egypt. 26 And Judas said to his brethren, What profit is it if we slay our brother, and conceal his blood? 27 Come, let us sell him to these Ismaelites, but let not our hands be upon him, because he is our brother and our flesh; and his brethren hearkened. 28 And the men, the merchants of Madian, went by, and they drew and lifted Joseph out of the pit, and sold Joseph to the Ismaelites for twenty pieces of gold; and they brought Joseph down into Egypt. 29 And Ruben returned to the pit, and sees not Joseph in the pit; and he rent his garments. 30 And he returned to his brethren and said, The boy is not; and I, whither am I yet to go? 31 And having taken the coat of Joseph, they slew a kid of the goats, and stained the coat with the blood. 32 And they sent the coat of many colours; and they brought it to their father, and said, This have we found; know if it be thy son’s coat or no. And he recognised it, and said, It is my son’s coat, an evil wild beast has devoured him; a wild beast has carried off Joseph. 33 And Jacob rent his clothes, and put sackcloth on his loins, and mourned for his son many days. 34 And all his sons and his daughters gathered themselves together, and came to comfort him; but he would not be comforted, saying, I will go down to my son mourning to Hades; and his father wept for him. 35 And the Madianites sold Joseph into Egypt; to Petephres, the eunuch of Pharao, captain of the guard.

AUGUSTINE OF HIPPO. (Gen. 35:29; 37:2). WAS JOSEPH SEVENTEEN YEARS OLD WHEN ISRAEL DIED? — From whatever side we turn, it is difficult to find out how, at Isaac's death, Joseph, his grandson, could be seventeen years, as seems to result from the narrative in Scripture. I do not wish to be proved, for I cannot know what would not escape others. If Joseph, after the death of Isaac his grandfather, was seventeen years old, when his brothers sold him for Egypt, there is no doubt that at the same time his father Jacob was one hundred and twenty. Indeed, according to Scripture (Gen. 25:26), Isaac was sixty years old when he had Esau and Jacob; he lived a hundred and twenty years afterwards, for he died a hundred and eighty years old; so he left his sons a hundred and twenty years old and Joseph seventeen years old. As Joseph was thirty years old, when he appeared at the court of Pharaoh, and there was then seven years of abundance, and two famines, until the coming of his father and of his brethren, Joseph reached his thirty-ninth year, when Jacob came to Egypt (Gen. 47:9). Now, at that time, Jacob had come, as he himself said to Pharaoh, at his one hundred and thirtieth year; and he was a hundred and twenty years old, when Joseph was seventeen: it is absolutely impossible that this should be true. For if Jacob were a hundred and twenty years old, when Joseph had seventeen; at the time when he was thirty-nine, it was not a hundred-thirty years, but a hundred-forty-two that Jacob had to reckon. And if Joseph had not yet attained his seventeenth year at the death of Isaac, but only some time afterwards, as at this age he was sold by his brothers in Egypt, to the testimony of Scripture, it follows that his father must have been more than a hundred and forty-two years old, when he went to find his son in Egypt. Indeed, after having said that Isaac lived a hundred and eighty years; after having related his death and burial, the Scripture records how Esau left his brother and the land of Canaan to retreat to mount Seir; then it gives the terminology of kings, and interweaves the mention of kings and princes of the race in which Esau was established or propagated (Cf. Gen. 36:6-43). After this, Joseph's story begins in the following terms: “But Jacob dwelt in the land of Canaan.” Now this is what concerns the children of Jacob. Joseph, seventeen years of age, was feeding the herds with his brethren. It is then said how, on account of his dreams, he became the object of the hatred of these same brothers, and was sold by them (Gen. 37:1-2). So it was at the age of seventeen, or at a somewhat more advanced age, that he came to Egypt; but whatever the hypothesis is adopted, the problem remains. For if he was seventeen years after the death of his grandfather, when his father was one hundred and twenty, evidently at thirty-nine, when Jacob went to Egypt, Jacob had to be one hundred and forty-two; but Jacob was only one hundred and thirty years old. That is why, if Joseph was sold to Egypt at the age of seventeen, he was sold twelve years before his grandfather died. It is necessarily twelve years before the death of Isaac, and when Jacob his father was a hundred and eight years old, then Joseph was seventeen years old. In addition to the twenty-two years he spent in Egypt before the arrival of his father, we shall find thirty-nine years for the age of Joseph, and a hundred and thirty for the age of Jacob, and the question will be settled. But as the Scripture describes these events after Isaac's death, Joseph is thought to be seventeen years after his grandfather's death. Therefore, we must think that the Scripture did not say anything about the life of Isaac, as of a very decrepit elder, when he began to speak of Jacob and his children. Joseph, however, began to turn seventeen when Isaac was still alive. [Question 122]

(Gen. 37:10). DREAM OF JOSEPH. — Jacob says to Joseph, What dream is this that you dreamed? Am I and your mother and your brothers coming to worship you on earth? If these words are not taken figuratively, how can they be applied to the mother of Joseph, who had already died? Therefore, we must accept that this was not done in Egypt, when Joseph was at the height of fame, because neither his father adored him when he came to Egypt, nor could his long-dead mother. It can easily be understood by applying it to the person of Christ, whom even the dead worshiped, according to the words of the Apostle: “He gave him a name that is above every name, that at the name of Jesus every knee should bow in the heavens, on earth and in the under the earth (Phil. 2:9-10).” [Question 123]

(Gen. 37:28). THE MIDIANITES NAMED ISHMAELITES. — It is known that Ishmael was the son of Abraham through Hagar, while the Midianites were through Keturah. Should one think perhaps that they formed a single people, since Scripture had said that Abraham had given gifts to the children of his concubines, i.e. Hagar and Keturah, and had dismissed them with his son Isaac, sending them to the eastern region (Cf. Gen. 25:6)? [Question 124]

(Gen. 37:35). JACOB'S DAUGHTERS. — The Scripture says the following concerning Jacob when he wept for Joseph: All his sons and his daughters were gathered together and came to comfort him. What daughters did she have outside of Dina? Does he say sons and daughters, counting grandchildren and granddaughters? For his sons, now grown up, could have children. [Question 125]

WHAT HELL IS JACOB TALKING ABOUT? — But he did not want to be consoled, and he said: My sadness will lead me to hell with my son. There is often a serious problem in interpreting the word "hell." Do only the bad or the good ones they go down there? If only the bad guys come down, how does Jacob say he wants to come down crying where his son is? Obviously, he does not believe that his son is in the pains of hell. Or is it the words of a disturbed person who laments and therefore exaggerates their evils? [Question 126]

(Gen. 37:36). WHAT WAS POTIPHAR? — And they sold Joseph into Egypt to Potiphar, the chief eunuch of the cooks. Some do not translate chief of the cooks, which corresponds to the Greek αρχιμαγειρος, but head of the militia, which would have the power to kill. This is also termed the one sent by Nebuchadnezzar (Cf. I Kgs. 25:8-9), who seems to have rather the head of the militia. [Question 127]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. But if you wish, we will finish our speech here, and reserve for instruction the story of Jacob's son. But this is what I will require of your charity, that you listen carefully to my words, that you derive the greatest fruit from the teachings of the Holy Scripture, and that you do not pass over without reflection. For divine words are truly a spiritual treasure; if, from a material treasure, someone steals a single precious stone for his own profit, he can often acquire an immense fortune; In the same way, the virtues of the just, if we wish to attach ourselves to them, may be of such utility that we ourselves will be inclined to imitate them. Thus it will be possible for us also to obtain the divine favor of which these righteous have enjoyed. For God has no regard for the various conditions of persons; in every nation, whoever fears him, and whose works are just, is agreeable to him. So nothing prevents us, if we want, to enjoy as much and even more than these just, the divine protection. For if only he sees that we do all that depends on us, and that we prefer to the worldly pleasures the practice of his precepts, he shows us so great solicitude that he makes us invincible in everything. In fact, we have to continually fight against an enemy who nourishes against us an implacable hatred. So we need great vigilance, in order to be able to triumph over his devices and despise his blows. And we will win the victory only if we know, by irreproachable conduct, to draw the help of God. But what is an irreproachable conduct? It is pure life. This is the foundation and foundation of virtue: he who establishes it in an unshakeable way will easily overcome all obstacles; such a man will not be tamed either by the desire of riches, by the love of glory, by envy, or by any other passion. And why? I will say it. When a man has pure consciousness, and free from all stain, the Master of the universe can dwell in his heart. For Jesus said: Blessed are those who have a pure heart, because they will see God! When someone deserves God to establish his abode in him, he will live in the suite as if he were simply clothed in a body and he will show a sovereign contempt for all human enjoyments. For all things earthly, he will look upon them as a shadow, as a dream; and as if he dwelt in heaven, he will not desire any of the goods present. Such was St. Paul, the apostle who taught the universe; he cried. Do you want to experience the power of Jesus Christ speaking through my mouth? He said again: I live, or rather I no longer live, but it is Jesus Christ who lives in me. And then: If I now live in this mortal body, I live in faith. Do you see this man, though clothed in a body? to speak as if he enjoyed an incorporeal rest?

Today, I want to introduce you to the accustomed table, resume the rest of my speech, and offer you this spiritual banquet starting from the words that have just been read. They can teach you all how envious is a terrible scourge and how much violence can mount this fatal passion by attacking even the closest relatives. But to proceed with order, we must first attach ourselves to the first words of the verse I read to you. Behold, says the Scripture, what was Jacob's family. See how the holy prophet, after promising to tell us Jacob's genealogy, returns immediately to the story of Jacob's son. He said first, This is the family of Jacob; then he neglects to enumerate by order the children who are born of him, and the children of his children (as he did for Esau), and he immediately passes to Joseph, the youngest, almost, of the sons of Jacob and said, Joseph, being seventeen years old, fed the flocks with his brethren. Why does he tell us the number of years? It is so that you learn that youth is not an obstacle to virtue; and that you should know clearly what was the child's obedience to his father, his friendship for his brethren, and what was their cruelty to them; finally, so that you may know that, notwithstanding the feelings with which he was animated towards them, (398) despite his age, which ought to have inspired them with compassion, they did not wish to preserve any friendship for him, and that, from the beginning, they let themselves be carried away by jealousy, seeing the tendency of this child towards virtue, and the benevolence that their father showed him. They accused Joseph of criminal action before Israel, their father (1). See how they pushed malice to their height: they try to destroy the affection of Jacob for his son, and they invent calumnies against their brother, but they only succeed in making their jealousy more evident. And you will recognize that they have gathered no other fruit than to shed light on their secret designs. If you consider that this father attaches still more closely to his son, even after this slander, and how he prefers it to all: Now Jacob, says the Scripture, loved Joseph more than all his other sons, because he was the child of his old age. And he made her a dress of various colors. What do these words mean: He loved Joseph more than all his other sons, because he was the child of his old age? Since he was born last, at the time of his old age, he loved him more than all the others. In fact, the children whom one begets in old age seem more worthy of love, and obtain from their father a more lively affection. But this was not the only reason for Jacob's love and his preference for him: for the Holy Scripture teaches us that another son was born to him after Joseph; and if his affection had followed the order of nature, it is on the latter that he would have postponed it entirely, since he was really the child of his old age and had been born in the world. when this righteous had already reached a very old age. What motive do we need to add? It was because an almost celestial grace rendered this child dear to his father, and urged him to prefer him to others because of his virtue; and the scripture tells us that Jacob cherished him so, because he was the child of his old age, for fear of increasing the jealousy of his brethren.

This is a terrible passion, and when it has taken hold of our souls, it does not leave it, until it has been pushed to the very end; it tears the soul where it has taken birth, and produces on the personage, the object of our jealousy, effects contrary to those we expected, making it more famous, more illustrious and more brilliant, which is for envious a new and, deep wound. Consider, in fact, how this child, truly worthy of our admiration, without knowing any of the facts that had passed, behaves with his brethren whom the same entrails nourished; he shows complete confidence in them and he speaks to them with complete frankness; the latter, dominated by the passion of envy, are filled with hatred for him: His brethren, saith the Scripture, seeing that their father loved him more than all, hated him, and could not to speak without bitterness. See what hatred they are pursuing this child who did them no harm: And they could not, said the Scripture, speak to him without bitterness. Why could not they talk to him without bitterness? It was because this passion had become mistress of their hearts, and that hatred was developing every day. It had, so to speak, tamed them and held them under its power. They also conducted themselves with hypocritically, and could not speak to him without bitterness. Scripture tells us the source of their hatred. it is jealousy that gave birth to him. His brethren, Scripture tells us, saw that their father loved him more than all of them. The friendship which Jacob had for Joseph excited against him the jealousy of his brethren; but it was his virtue which had reconciled to him the benevolence of his father. So when they should have sought to equal Joseph and to imitate his conduct, to get on their side the friendship of their father, not only did they not even have this thought, but they all showed their hatred to that which was the object of Jacob's affection. Having become his enemies, they nourished in their hearts their secret passion, never spoke to him without bitterness, and behaved with him in a hypocritical manner; this child, on the contrary, worthy of our admiration, always had for them the same friendship, suspected nothing, had in them the confidence that should be given to brothers, and did all that was in his power.

It was this fatal passion which, from the beginning of the world, drove Cain to kill his brother. Just as they hated Joseph because of the affection their father showed him, they had become his enemies, and every day thought to destroy him; so Cain, seeing that his brother's presents were more pleasing to God, planned to kill him, and said to him, "Let's go to the fields."

Do you see how abel, too, is far from having any suspicion, what trust he has in his brother, and how he accompanies him and delivers himself to the blows of his criminal hand? It is the same with Joseph: this admirable child, not knowing the bad designs of his brethren, speaks to them as brothers, and tells them the dreams by which God revealed to him his future greatness and at the same time the subjugation and his brethren, Joseph, having dreamed, saith the scripture, recited it to his brethren, and said unto them, Hear the dream which I have had. It seemed to me that we were binding sheaves in the middle of a field, that my sheaf rose and stood, and that your sheaves surrounded it, and worshiped my sheaf. And his brethren said unto him, Shall ye therefore reign over us, and be our master? And they hated him even more because of his dreams and his words. Scripture hastened to tell us that their hatred of Joseph had already manifested before, so that we would not believe that this dream alone gave birth to their hostile dispositions. And they hated him even more, that is, they fed him a much more violent hatred and enmity. See to what degree of blindness they have come; they themselves explain the dream. Thus we can not say that they were jealous of their brother by ignorance of the future; for though this dream had revealed to them future events, their hatred increased still more. O folly of madness! Thus educated they ought rather to have shown kindness towards Joseph, to suppress all motive of hatred, and to banish from their hearts all jealousy; but their reason was obscured by darkness, they did not understand that they acted against their own interests, and they were inflamed with an even greater hatred. Why, O wretches, oh wretches, do you show such great jealousy, why do you not think of the bonds of blood, and do you not recognize that the explanation of this dream makes God's benevolence Joseph? Do not believe that it is possible to overthrow the decrees of God. You have interpreted this dream yourself; well ! it will be accomplished in a short time, even if you would like to bring a thousand obstacles to it. For the God of the universe is clever and wise; and when he wishes to prove the extent of his power, he often allows the execution of his designs to be stopped by many obstacles, so that their fulfillment may burst forth all the grandeur of his power. But such is the envious: his passion does not allow him to make any of these reflections, it holds him, so to speak, under the yoke; and he even acts against his own salvation.

Thus the story of this dream increased their hatred; As for Joseph, that admirable child, he had another dream, and told it in these terms, not only to his brethren, but also to Jacob: It seemed to me that the sun and the moon and eleven stars prostrated themselves before me. And his father answered him, and said unto him, What is this dream which thou hast heard? Shall we come, me, your mother, and your brothers to prostrate themselves on the ground before you? And his brothers had envy against him, but his father withheld his speeches. Jacob went after Joseph, because he knew the envy his other sons bore to this child; then, he himself explained the dream, and guessing that this revelation came from God, he retained his speeches. But such was not the conduct of his sons. What happened there? They hated him even more. What is your madness? Why do you behave like fools? Do you not understand that this second dream was sent to him, neither without motive nor by chance? It was for you to learn that these events would be fully accomplished, so that you put an end to your bloodthirsty plans, considering that you were trying the impossible. So you should have thought of the links of nature, show really fraternal feelings and look at your future illustration of your brother as yours. But since this thought did not come to your mind, it would have been natural to consider that the quarrel was no longer between you and Joseph, but between you and the Master of all things, who had already revealed to him the future. . But these, as I hastened to say, without respecting the bonds of blood, without thinking that the protection from above surrounded Joseph, gave new food every day to their hatred and lit in their hearts this flame secret, while neither their father nor their younger brother (400) no suspicion of anything like it, and did not think that they would let themselves go so far astray. Also, as his brethren went to graze the flocks, Jacob said to Joseph, "Do not your brethren feed the flocks at Shechem? Come, let me send you to them. And he answered him, Here am I. Do you see what affection this father has for his sons, what is the obedience of this child? And Israel said to him, Go now, see whether your brothers and the flocks are well, and tell me what is going on.

All these facts prove to us Joseph's love for his brethren and show us clearly the bloodthirsty projects of these latter. They are also the figure of future events and describe in advance, in an era of darkness, the acts of truth. In fact, just as Joseph went to his brothers to visit them, and these, without respecting the fraternal bonds and the reason for his presence, first resolved to kill him, then sold him to barbaric dice. ; so our Lord, in his love for men, came to visit the human race, and having put on a body of the same substance as ours, he deigned to become our brother. And St. Paul exclaims: He did not make himself the liberator of the angels, but that of the race of Abraham; therefore he had to be like his brethren. (Heb. 2:16) The Jews, full of ingratitude, resolved to put to death the One who was the physician of the body and the soul, and who daily made an infinite number of miracles; they accomplished their homicidal project and crucified Him who, for our salvation, had deigned to take the form of the slave. Thus the Jews took Christ, put him on the cross, and destroyed him; as for Joseph's brothers, they had resolved his death, but they did not execute their plan. The figure had to be inferior to the truth, for otherwise these facts could not have been the figure of future events. That's why they were described in advance at that time, as in a sketch. Consider, please, this amazing report. They did not kill him, but they sold him, they dipped his tunic in the blood of a kid and they sent it to their father, to make him believe that his son had perished. Do you notice that all these facts have been accomplished, so that the only image of the future appears as in the shadow, and due the truth is preserved. But let's resume the rest of our speech. His father sent him, says the scripture, and he came to Shechem. And a man found him wandering among the fields. And this man asked him, saying, What are you looking for? Joseph answered, I am looking for my brothers. Teach me where they graze their flocks. See how zealously he goes in search of his brethren, what is his eagerness and what pains he gives himself to find them. And this man answered him, I heard that they said, Let us go to Dothaim. Joseph went there and found them. They saw him from a distance before he approached them and they resolved to put him to death. Consider here, I pray you, the providence of God; see how they are preparing for the murder of their brother; but if the One who makes and defeats everything at his own discretion, allows obstacles to be brought to his decrees, it is to spread more brilliance on his athlete and finally bring fulfillment, dreams. They saw him from a distance and resolved to put him to death. And they said one to another, This is the dreamy master. Now, come, let us kill him, and throw him into one of these pits, and say that a fierce beast has devoured him, and we will see what will happen to his dreams.

Thus they expected the fulfillment of dreams; and they are thinking of killing him. But so that they learn that it is not possible to prevent the execution of the decrees of God, it is, in vain that they deliberate, that they undertake and that they show all the perversity of their heart; God, who is supremely wise, forces them despite themselves and despite their plots to serve his secret views of the future. For after they had conspired against the murder of their brother, and had already done this crime in their minds, Reuben, says the Scripture, having heard them, delivered him from their hands, saying, Let him not take away the life; do not shed blood; throw him into that pit which is in the wilderness, and lay not his hand on him. He wanted to free him from their hands to return to his father. Reuben does not dare to save his brother openly, yet he wants to suppress their bloodthirsty ardor and he says: Do not shed blood; throw it into this pit. And the holy Scripture, to tell us what was the intention of Reuben, said, He did so, that he might deliver him from their hand, and give him to his father. They deliberated thus, before Joseph had yet arrived; they had already finished their conversation when he arrived at his brothers. While they should have run to their brother, kiss him and ask what news he brought from their father, these wicked, like ferocious beasts who saw a lamb, rushed at him, stripped him of his tunic of various colors, seized him and threw him into the pit. But the pit was empty, and there was no water. They followed the advice of Reuben; and after throwing Joseph into that pit, they sat down to eat bread. O crowned with cruelty and inhumanity! Joseph goes on such a long road, and seeks his brethren with so much zeal, to see them and to report to his father what is going on; and these, like barbarians and savages, decide to let him die of hunger, after Ruben dissuaded them from shedding the blood of their brother. But God, in his kindness, soon tore it from the hands of his delirious brothers. For, says the Scripture, while they sat and ate their bread. And when they saw Ishmaelites coming and going to Egypt, Judah said unto them, What shall we do to kill our brother, and to hide his blood? Come, let us sell it to these Ishmaelites, and do not put our hand on him, for he is our brother and our flesh.

See how Reuben first prevented them from committing a great crime, by giving them less criminal counsel, and how then Judah persuaded them to sell their brother, to rob him of death. All these events succeeded each other so that the revelations of God were fulfilled, even in spite of themselves, and that they themselves served the designs of Providence: They approved, says the Scripture, the counsel of Judah, drew Joseph from the pit, and sold it to the Ishmaelites twenty pieces of gold. O guilty of traffic, oh fatal gain, O unjust sale! He who is from the same entrails as you, who is so dear to his father, who came to visit you, he who has never done you any harm, neither big nor small, you dare to sell him, and that to barbarians who go down to Egypt! What is this madness? What is this jealousy, this envy? For if you do so because you fear his dreams and are convinced that they will be fulfilled, why are you trying the impossible, why are you doing so, and are you fighting against God who revealed these events? to Joseph? But if you take no notice of these dreams, if you regard them as foolishness, why do you commit a crime, which will attach to your name an everlasting stain, and cause your father a mortal sorrow? How far has their passion come, what am I saying? their bloodthirsty ardor! When someone indulges in a criminal act, and is as overwhelmed by the weight of his guilty thoughts, he does not think of the eye that never sleeps, he does not even respect nature, and he crowd at the feet all that can excite his commiseration; that's what they experienced. They did not think that Joseph was their brother, that he was young and darling of Jacob, and that he was going to travel in such a vast country, to live with barbarians, he who had never lived on foreign land and who had never served a master; they rejected all wise sentiments far from them, and thought only of satisfying their own jealousy as they thought. Thus by thought they were already fratricidal; but he to whom they subjected such unworthy treatment, supported all with courage.

For the hand of God protected him and helped him to suffer all these injustices with resignation. If we have conciliated the divine benevolence, even if we are in the midst of the barbarians and the foreign land, we can lead a happier life than those who live in their homeland and are surrounded by all kinds of care; but also, even if we live in our house, even if we seem to swim in opulence, if we are deprived of help from above, we are by far the most miserable. Great is the strength of virtue, great is the weakness of vice; that is what the story that we have in our hands proves. Here, indeed, what are those whom you consider most miserable, and who seem to deserve the most tears? Say it to me; are these wicked men who have committed such a great crime against their brother? Or is it Joseph who has fallen into the hands of the barbarians? They are obviously them. Consider, I pray you, how this admirable child, who has been so carefully educated and who has grown continually in the arms of his father, is now suddenly forced to endure a harsh slavery. barbarians, who are no better than wild beasts. But it was the Master of the world who made them gentle to him, and armed Joseph with a foolproof patience. And his brethren, having sold him, thought they had brought their resolution to a successful end, because they had got rid of him whom they envied. But Reuben, saith the scripture, returned to the pit, and there he saw no more Joseph. And he tore his clothes, and returned to his brethren, and said, The child is not found, and me, where shall I go henceforth? In fact, the Holy Scripture has told us above that Reuben had given them the advice of throwing their brother into this pit, in order to tear him from their murderous hands, and to return it to his father; but now, "she adds," when he sees that his project has failed, he tears his clothes and says: The child is not found, and me, where shall I go from henceforth? How, he says, how can we justify ourselves, and especially me who seems to be walking at your head? He thought Joseph had been killed. But after they had accomplished the crime they were meditating, after they had sent the object of their hatred to the foreign land and so calmed their jealousy, they invent a trick to deceive their father and the to prevent discovering their abominable plot. They killed, said the Scripture, a goat from among the goats, soaked his robe in the blood and brought it to their father, saying to him: "Recognize if it is the dress of your son or not. Why do you abuse yourself, O foolish ones? Even if you could deceive your father, you will not escape that eye that never sleeps, and that you must fear above all else. But such is human nature, or rather such is the carelessness of the greatest number; fearing only men and taking into account only the infamy that can befall them in the present moment, they do not think of this terrible tribunal and these intolerable sufferings, and they seek only to avoid the blame of men ; this is how the sons of Jacob behaved, trying to deceive their father. Jacob, says the Scripture, recognized the robe and said: It is the dress of my son, a ferocious beast has devoured him, a fierce beast has torn my son Joseph. And certainly he had been treated in a way as cruel as if he had fallen into the hands of ferocious beasts. Jacob tore his clothes, put a sack on his loins, and wept for his son several days. How many tears would they have deserved, not only for having sold their brother to barbarians, but also for having caused so much grief to their father, already advanced in age. And all his sons, and all his daughters, saith the scripture, came to comfort him, but he rejected all consolation, and said, I will come down to my son to the sepulcher, weeping.

But they felt another blow. Because they saw their father testify love to him. more ardent for him who was no more, and whom he believed devoured by ferocious beasts, and they were consumed by a jealousy still more violent. Those men who have been so cruel to their brother and father deserve no pardon; the Midianites at least serve the views of Providence, and in their turn. sell Joseph to Petephra, Pharaoh's chief cook. Do you see how the young Hebrew advances little by little, do you see what virtue and courage he shows in all circumstances, so that, like an athlete who has valiantly fought, he will one day crown the royal crown, and that the fulfillment of his dreams teaches and proves to those who sell, that such great perfidy has been useless to them? For such is the power of virtue, that it always comes out of the struggle still more brilliant. Nothing can prevail over her, nothing can triumph over her; it is not that she finds this strength in herself, but that the virtuous man also enjoys help from above; Now he who enjoys divine protection and deserves the help of Heaven, will have an invincible strength, and will not be tamed either by the snares of men or by the traps of the devil.

The story of Joseph has shown us sufficiently how envious is a terrible scourge, and how this fatal passion eats up the heart where it originated. You have seen how, under the influence of this passion, the brothers of Joseph have forgotten the bonds of blood, what barbarity and cruelty they exercised towards him who had done them no harm; but they only succeeded in exposing their wickedness, and the harm they caused to their brother was not as great as the shame they covered. For though they sold him barbarians, and these to the chief cook of Pharaoh, yet as Joseph was favored under all circumstances of divine protection, everything seemed to him light and easy to bear. I wanted to attach myself again today to the same story, and to make an instruction on this subject; but I meet on my way another story which it would not be right to pass over in silence; we will deepen it as much as possible, then resume our discussions on Joseph. What is this story that interrupts our journey? He deals with Judah. And he took Sava, the daughter of a Canaanite woman, and having three children of her, gave, saith the scripture, unto Er, his firstborn, a woman named Thamar. But this man was evil in the sight of the LORD, and the LORD killed him. Then Judah committed Onan to marry his brother's wife, to procure for him a seed. It was the law that commanded him: if anyone died without child, his brother was to marry the widow and give her a posterity. But Onan, too, was evil in the sight of God, who killed him. Judah was terrified when he saw that his two sons had been taken away from him so quickly: then, to comfort Thamar, he promised to give him his other son, but he did not keep his word, for fear that he might suffer also the same fate as his brothers. Yet Thamar was fed with vain hope, and remained, says the Scripture, in his father's house, waiting for his father-in-law to fulfill his promise; When she saw that Judah did not wish to fulfill her engagements, she felt no indignation, but she could not bear the idea of taking another husband, and she resigned herself to widowhood, expecting a favorable moment; for she was anxious to have children from her father-in-law. And when she heard that her mother-in-law was dead, and that Judah was coming to Thamna, to cut her sheep, she resolved to resort to deception to unite with her father-in-law; she desired to have children from him, not out of debauchery, to God forbid, but not to be regarded as a woman without a name; besides, it was the order of Providence; and that is why his designs were fulfilled. She left her widowhood clothes, covered herself with a veil, wrapped herself up and sat down near the doors. Then the Holy Scripture, as if to justify it, adds: for she saw that although Selom had grown up, she had not been given him for a wife; for this reason she had recourse to such a trick. Judah taking her for a prostitute (because she had veiled her face, so as not to be recognized), turned to her. She said to him, What will you give me? Judas promised to send him a kid from his flock. She replied: As long as you give me wages, until you send it to me. And he gave him his ring, his collar, and his staff; he came to her, and she conceived of him. (Gen. 37:14-18)

That none of those who hear this narrative condemn Thamar; for, as I hastened to say, it served the purposes of Providence, and it is for this reason that it deserves no blame and no accusation should weigh on Judah. Indeed, if you go from there following the order of the times, you will find that Christ descends from the children born of this union; besides, the two sons who were born to him were the figure of the two peoples, and the revelation of Judaic life and spiritual life. But let us see how Judah, some time after his departure, and at the moment when the truth was known, how, I say, he condemns himself and absolves Thamar of all accusation. When she had carried out her plan, she changed clothes again, said the Scripture, went away, and returned to her house. Judah, who was not aware of these facts, fulfilled his promise and sent the kid to take the wages he had given: but the slave did not find this woman anywhere, and he returned, announcing to Judah that he could not meet her in any place. At this news Judah exclaimed, "Provided that we shall never be accused of ingratitude." He did not know the truth. But when, three months later, the pregnancy of Thamar announced his next birth, and as no one knew his furtive union with his father-in-law, they came to announce, says the Scripture, to Judah, that she carried in her bosom the fruit of his debauchery. Then he said, Lead her out and burn her. Great was his indignation, terrible was the punishment, because in his eyes the fault was of the highest gravity. What did Thamar do? She sent back the wages that she had received, saying, I have conceived of the man to whom these things belong. (Ibid. 24-25).

2. Note how, while keeping silence, she produces trustworthy witnesses who will speak in her favor and protect her from all charges. As she needed three witnesses, she who was under the influence of such an accusation, she sent, as a brilliant proof of her innocence, the three kinds of pledges she had received, the ring, the collar, and the stick. and although she had remained at home, though she had kept silence, she won. Judah recognized them and said: she is justified rather than me; it's because I did not give it to Selom, my son. What do these words mean: Is she justified rather than me? He. means; it is she who is innocent, and I condemn myself, I denounce myself, without anyone accusing me; what did I say? these wages I have given are not against me a sufficient proof? Then, to justify Thamar again, he said: It is because I did not give it to Selom, my son. If he accuses himself thus, it is probably for the reason that I am going to tell you. In fact, Judah believed that Thamar had caused death to Er and Onan, and in that fear he did not give it to Selom, although he had promised it to him; By this he must know that she was not the cause of their death, but that they had received the punishment of their evil (for it is God, says the Scripture, who destroyed the first, and, speaking of the second, she adds: it is God who has given him death); Judas, therefore, unites himself to his daughter-in-law, and, by this fact, he learns that it is not her, but their own vices which have deserved this punishment; then he recognized his fault, declared that Thamar was innocent, and he did not continue the scripture, (405) to know it. He proved that he would never have traded with her, if he had recognized her. After having told us, in detail, the cunning to which Thamar had recourse, the Holy Scripture then tells us which children she gave birth to. When she was about to give birth, says the Scripture, it happened that she had two twins in her womb. And when she bore, one presented his hand; the midwife took it and tied a scarlet thread to it, saying that it came out first. Notice here, I pray you, how future events are taught to us and revealed under the veil of mystery. For when the midwife had tied a scarlet thread in the hand of the first-born, so that it could be recognized, then he withdrew his hand, and his brother went out. He gave way to his brother, and he who was looked upon as the second was born first; the first, on the contrary, came into the world only the last. Then the midwife said: Why was the hedge separated for you? And she called him Pharès. This name means separation, and, so to speak, shares. Then came out his brother who had the scarlet thread on his right hand, and she called him Zara, which means Orient.

And that these things did not happen by chance, that they were an image of future events, that is what the facts themselves prove. What happened was not, in fact, in the order of nature. How to explain that, the hand once tied with the thread of purple, the child has spread to give passage to his brother, without the intervention of the divine power, who worked this miracle, and showed in a sort of sketch Zara or the East (ie, the Church) appearing first, then withdrawing after being shown for a moment, to let the observation of the Law personified in Phars manifest itself in turn and to dominate a long time; then the return of him who had departed at first, I mean Zara, repressing the whole Judaic constitution before the Church. But perhaps it is necessary to return to this subject in clearer and more precise terms. At first appeared, similar to Zara putting forth his hand, Noah and Abraham, or rather before Noah Abel and Enoch, who were the first to be specially concerned with pleasing God. Then, when their multiplication had accumulated many burdens of sins on their race, as a little consolation was necessary to them, the law was given to them, as a sketch of the future; the law, which, without removing sins, at least signaled them, made them manifest, so that, like the little children in the breast, they could arrive safely at the flower of their age. This blessing was lost; in spite of the law which revealed to them the enormity of sin, they began to plunge again into it; then the common Master descended here below to grant to men this spiritual and perfect constitution, of which Zara had been the figure. This is why the Evangelist himself mentions Thamar and his children, saying: And Judah had Phares and Zara of Tamar.

Let us not, therefore, go headlong through the text of the Holy Scriptures, let us not read the words with superficial attention: let us go to the bottom, discover the riches they conceal, and we will glorify our Master, who arranges all things with such great wisdom. For without seeking the purpose and motive of every thing, not only will we accuse Thamar, as having had commerce with his father-in-law, but we will accuse Abraham himself, as having intended to kill his son, and Phineas as guilty of a double homicide. On the contrary, if we carefully consider the reason of each fact, we will be led to justify these characters, and at the same time, we will remove from them a great utility. But as to what concerns this story, we have analyzed it, as it has been possible before your charities. [Homilies on Genesis]