Genesis 45

Genesis 45:3

Ambrose of Milan: And Joseph ordered all to withdraw so that he could be recognized by his brothers. For, even as Jesus said, he had not come except to the lost sheep that were the lost of the house of Israel. And lifting up his voice with weeping he said, “I am Joseph. Is my father still alive?” This means, Jesus stretched out his hands to an unbelieving and contradicting people, for he did not seek an envoy or messenger but, as their very Lord, desired to save his own people. “I myself who spoke, I am here,” and “I was made manifest to those who sought me not; I appear to those who asked me not.” What else did he cry out at that time but “I am Jesus”? When the leaders of the Jews tempted him and asked, “Are you the Son of God?” he answered, “You say that I am,” and to Pilate he said, “You say that I am a king; in this I was born.” And when the chief priest said, “I adjure you by the living God, that you tell us whether you are Christ, the Son of God,” Jesus responded, “You have said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting at the right hand of the power and coming upon the clouds of heaven.” This is what Joseph means when he says, “I am Joseph.” — ON JOSEPH 12.67

John Chrysostom: I cannot but be amazed here at this blessed man’s remarkable fortitude in putting up with the strain of concealing his identity to this point and not letting on. And [I] am particularly surprised at the way they could stand there and gape without their soul parting company with their body, without their going out of their mind or hiding themselves in the ground. “His brothers were unable to say anything to him in reply. They were dumbfounded.” No wonder! Aware of the way they had treated Joseph, of his position in comparison with theirs and realizing the high office he had attained, they feared for their very lives, so to say. — HOMILIES ON Genesis 64.27

Genesis 45:4

Ambrose of Milan: “Come to me,” because I have come near to you, yes, even so far that I made myself a sharer in your nature by taking on flesh. At least do not flee a partaker of your fellowship, if you do not know the Author of your salvation. “And they came to him, and he said, ‘I am Joseph your brother, whom you sold into Egypt. Now therefore be not grieved, and let it not seem to you a hard case that you sold me here; for God sent me before you for life.’ " What fraternal devotion!… Christ would even excuse his brothers’ crime and say that it was God’s providence and not humanity’s wickedness, since he was not offered up to death by humans but was sent by the Lord to life. What else is the meaning of that intervention made by our Lord Jesus Christ, who excelled all his brothers in holiness? When he was on the cross, Jesus said in behalf of the people, “Father, forgive them; for they do not know what they are doing.” … And when they were startled and panic-stricken and thought they saw a spirit, again Jesus said to them, “Why are you disturbed, and why do doubts arise in your hearts? See my hands and feet, that it is I myself. Feel and see, for a spirit does not have flesh and bones, as you see I have.” — ON JOSEPH 12.68-69

John Chrysostom: “Don’t be hard on yourselves; don’t think,” Joseph says, “that you did these things to me out of your intent. It was not so much from your malice in my regard as from God’s wisdom and ineffable love that I should come here and now be in a favorable position to provide nourishment to you and the whole country.” — HOMILIES ON Genesis 64.28

Genesis 45:7

Augustine of Hippo: WHAT DOES THE REMNANTS OF THE GREAT RACE OF JACOB MEAN? — What does Joseph mean: For God has sent me before you, so that your remains may remain on the earth and that your survivors may grow greatly . This does not entirely coincide with reality, so that we are forced to think that Jacob and his children were mere survivors or remnants, for they were all safe. Does it mean, perhaps, that which the Apostle says with profound and secret mystery: “By the election of grace a remnant has been saved (Rom. 11:5),” which the prophet had predicted, saying, “If the number of the children of Israel were as the sand of the sea, will only one rest be saved (Is. 10:22)?” Christ was killed by the Jews and given to the Gentiles as Joseph was delivered by his brothers to the Egyptians so that a remnant of Israel would be saved. That is why the Apostle says: “For I am an Israelite (Rom. 11:1),” and “until all the Gentiles come in, and thus all Israel may be saved (Rom. 11:25-26),” then it is the rest of Israel, according to the flesh, and all the nations, who are Israel by faith in Christ, according to the Spirit. Or even of the people of Israel, if they preserve the fullness of faith, from which the rest proceed, in which the apostles were also saved. All this was foreshadowed by that fullness of the deliverance of Israel which they received through Moses, when he brought them out of Egypt. [ — QUESTIONS ON GENESIS, Q. 147 (tr. J. Litteral, draft)

Genesis 45:9

Ambrose of Milan: Indeed they are expressed in the same words, so that we may know that Jesus is the same who spoke before in Joseph and afterward in his own body, seeing that he did not change even the words. For at that time Jesus said, “Be not grieved,” and later, “Go up to my father and say to him, ‘Thus says your son Joseph: God has made me master of the whole land of Egypt.’ " And in the Gospel Christ says, “Do not be afraid. Go, tell my brothers to go into Galilee, and there they shall see me.” And later he says, “All power in heaven and on earth has been given to me,” which is to say, “This was the doing of God’s design in order that I might receive power, and not the work of human cruelty.” He who is counting out the reward does not reproach the crime. Now as to what appears in Genesis, “for God sent me before you to life,” Christ repeats this in the Gospel when he says, “Teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit.” For this is the recompense and the life of the saints, that they have also brought about the redemption of others. And notice that the following too was not written without purpose in Genesis, “And you will be near me, you and your sons and your sons’ sons.” For this is what Christ said in the Gospel, “Behold, I am with you all days, even unto the consummation of the world.” How clear also is that mystery! For when every commandment had been fulfilled, so to speak, Joseph embraced his brother Benjamin and fell upon his neck. Likewise, when the gospel is brought to completion, Christ embraces Paul in the arms of his mercy, as it were, so as to lift him up into heaven. — ON JOSEPH 12.70-73

John Chrysostom: That servitude, Joseph is saying, procured for me this position. That sale brought me to this prominence. That distress proved the occasion of this honor for me. That envy produced this glory for me. Let us not simply hear this but also emulate it. In the same way let us comfort those badly disposed to us, relieving them of responsibility for what has been done to us and putting up with everything with great equanimity, like this remarkable man. — HOMILIES ON Genesis 64.29

Genesis 45:15

Caesarius of Arles: You have admired the chastity of Joseph; now behold his generosity. He repays hatred with charity. When he saw his brothers, or rather enemies in his brothers, he gave evidence of the affection of his love by his pious grief when he wanted to be recognized by them. He tenderly kissed each one of them and wept over them individually. As Joseph moistened the necks of his frightened brothers with his refreshing tears, he washed away their hatred with the tears of his charity. He loved them always as with the love of their living father and dead brother. He did not recall that pit into which he had been thrown to be murdered; he did not think of himself, a brother, sold for a price. Instead, by returning good for evil, even then he fulfilled the precepts of the apostles that were not yet given. Therefore, by considering the sweetness of true charity, blessed Joseph, with God’s help, was eager to repel from his heart the poison of envy with which he knew his brothers had been struck. — SERMON 90.4

Genesis 45:16

Ambrose of Milan: And Pharaoh rejoiced because Joseph had known his brothers. From there the news spread in Pharaoh’s house, and he urged the holy Joseph to invite his brothers to come with their father. He also gives orders that their packs be filled with grain and loaded onto wagons. What can account for such consideration shown to a stranger? Only that a great mystery was being revealed, a mystery the church today does not deny. The Jews will be redeemed; the Christian people will rejoice at this union, give aid to the limit of their resources and send people to preach the good news of the kingdom of God, so that their call may come sooner. — ON JOSEPH 13.74

Ephrem the Syrian: When the things that needed to be said between them were finished, the doors of that judgment room were opened. The princes entered rejoicing and the army commanders full of gladness. This news was pleasing in the eyes of Pharaoh and his servants, for they had believed that he who had become like a father to Pharaoh and ruler over the freemen and princes of Egypt was no slave but was a son of a freeman from the blessed race of the house of Abraham. — COMMENTARY ON Genesis 40:1

Genesis 45:17

Jerome: (Verse 17.) But Pharaoh said to Joseph, tell your brothers to do this: load your vehicles and go to the land of Canaan. As for the vehicles, which were interpreted as ‘carriages’ by the Septuagint and Theodotio, the remaining animals transported them. — Hebrew Questions on Genesis

Genesis 45:21

Jerome: (v. 21) And he gave them food along the way. The word Seda, which here everyone with one voice translates as ‘provisions’ (ἐπισιτισμὸν in Greek), is also found in the Psalter. For where our translation reads, ‘I will abundantly bless her widow’ (Ps. 132:15), (although in most manuscripts it is written as ‘widow,’ which is χήρα in Greek, some read it as ‘prey,’ θήραν), in Hebrew it has Seda, which means ‘provisions.’ Furthermore, the word ‘θήραν’ can more often refer to hunting than to crops, although it is the custom of the Egyptians to also call crops ‘θήραν’, which is now corrupted to ‘atheran’. — Hebrew Questions on Genesis

Genesis 45:22

Ambrose of Milan: Therefore, Paul excels, and his portion is abundant: but nevertheless, other preachers have their grace. They receive two tunics. Which ones? Surely, those about which you should not doubt, because you have read the saying from Wisdom: She has made for her husband two garments. One is mystical, the other moral. But not all apostles, not all prophets, not all pastors, not all virtues, not all have the grace of healings, not all speak in tongues. Where the merits are different, the rewards are different. — On Joseph the Patriarch

Ambrose of Milan: To whom two stoles are given. And he cites Paul, when he sets forth his statements, to whom three hundred gold coins, and five multicolored robes are given by Christ. He who proclaims the cross of Christ possesses three hundred gold coins. Therefore, he says: For I determined not to know anything among you except Jesus Christ, and Him crucified. And he rightly receives the gold coins, because he preached not in persuasive words of human wisdom, but in the demonstration of the Spirit. However, he receives the five robes, either the diverse disciplines of wisdom, or because he was not captured by the allurements of bodily senses, where others may find danger, he held victory; he conquered all pleasures of the flesh by singular self-restraint and virtue, his intellect and study not dulled by any weakness of the body, to the point that even though he is in the body, he does not know that he has a body. Finally, caught up in paradise, whether in the body or outside the body, not knowing, he heard unspeakable words, which it is not allowed to speak to a human being: in the end, he smelled nothing earthly on earth, as he himself teaches, saying: For we are the good fragrance of Christ to God among those who are being saved. — On Joseph the Patriarch

Genesis 45:23

Ambrose of Milan: And presents are also sent on ahead to the father. The son does honor to the father; so Christ invites his people with promises and invites them with presents. The presents are carried on asses that before were profitless and fit only for toil but now are profitable. They carry in a figurative way the presents of Christ, and in the gospel the donkeys are going to carry the giver of the presents. — ON JOSEPH 13.77

Genesis 45:24

Ambrose of Milan: Now “he sent away his brothers, and they departed. And Joseph said to them, ‘Be not angry on the way.’ " How well he teaches us to guard against anger, for that can separate even brothers who love one another.… Is this not what our Lord Jesus said when he was about to depart from this body, when he was sending away his disciples, that they should not be angry on the way? For he says, “Peace I leave with you, my peace I give to you.” For where there is peace, wrath does not have place, discord is removed, dissension routed. And so this is what he is saying, “My peace I give to you,” that is, “Be not angry on the way.” … On this account also, when the Lord Jesus sent away his disciples to preach the gospel, he sent them without gold, without silver, without money, without a staff, and he did it so that he might remove incentives to quarreling and the tools of vengeance. — ON JOSEPH 13.78

Ephrem the Syrian: Joseph commanded them not to quarrel on the way. The quarrel which he forbade them was that one say to another, “It was you who counseled us to throw him into the pit,” while another would contend with his brother, saying, “It was you who urged us to sell him naked and in chains to the Arabs.” “As I have forgiven all of you, you forgive each other.” — COMMENTARY ON Genesis 40:2

John Chrysostom: Hence to allay their ill feeling and hostility to one another, Joseph said, “Don’t squabble on the way,” but rather remember that I hold no grudge against you for what was done to me, and be kindly disposed to one another. Who could adequately admire the virtue of this good man who fulfilled in generous measure the moral values of the New Testament? What Christ recommends to the apostles in these words, “Love your enemies; pray for those who abuse you,” this man even surpassed. I mean, not only did he give evidence of such wonderful love for those who did away with him as far as they could, but he did everything to convince them that they had not sinned against him. O what extraordinary good sense! O what marvelous degree of sound values and generosity of love for God! “Surely it was not you who did this against me,” he is saying, you see. “It was God’s care for me that permitted this to happen so as to guarantee the realization of my dreams and so that I might prove an adequate occasion of survival for you.” — HOMILIES ON Genesis 64.32

Genesis 45:25

Ambrose of Milan: What is the land of Canaan? A land that was faltering. Is it not clear that the time of the apostles is being described? They entered the faltering synagogues of the Jews and preached the power of the Lord Jesus, as we find in the Acts of the Apostles, when Peter says, “This Jesus God has raised up, and we are all witnesses of it. Therefore, exalted by the right hand of God and receiving from the Father the promise of the Holy Spirit, he has poured forth this gift which you see.” — ON JOSEPH 13.79

Origen of Alexandria: We who read the holy Scriptures must observe how in each and every place “going up” and “going down” are set down. For if we consider more carefully, we shall find that scarcely ever is anyone said to have gone down into a holy place, nor is anyone recorded to have gone up to a blameworthy one. These observations show that the divine Scripture is not, as it seems to very many, composed in an untutored and rustic manner of speech, but is fashioned according to the discipline of divine learning, serving not so much historical narratives as mystical realities and meanings. You will find, then, that it is written that those who are born from the seed of Abraham went down into Egypt, and again that the sons of Israel went up out of Egypt. Then, too, concerning Abraham himself it is said thus: “And Abraham went up out of Egypt, he and his wife, and all that was his, and Lot with him, into the desert.” And then also concerning Isaac it is said that “the Lord appeared to him and said to him: do not go down into Egypt.” But even the Ishmaelites, who were carrying incense and resin and myrrh, who themselves also came from the seed of Abraham, are reported to have gone down into Egypt, and with them Joseph too is said to have gone down into Egypt. And after these things also: “Jacob,” it says, “seeing that there was a trade of grain in Egypt, said to his sons: why are you idle? Behold, I hear that there is grain in Egypt; go down there and buy us food, that we may live and not die.” And a little later: “the brothers of Joseph,” it says, “went down into Egypt to buy grain.” Indeed, when Simeon had been detained in Egypt and his nine brothers were sent back and returning to their father, it is not written that they went up out of Egypt, but: “loading,” it says, “the grain upon their asses, they departed.” For they could not worthily be said to go up, whose brother was held bound in Egypt, with whom they too, anxious in mind and heart, were tormented, held fast as it were by certain bonds of love. But when, their brother received back and Joseph recognized, and Benjamin too set before his eyes, they return with joy, then it is said that “they went up out of Egypt, and came into the land of Canaan to Jacob their father.” That is when they also say to their father that: “Joseph your son is alive, and he himself holds the rule over the whole land of Egypt.” For necessarily are they said to ascend from the lowest and humble things to the steep and lofty, who announce that Joseph lives and holds the rule of all Egypt. These things, for the present, have been able to occur to us concerning going up and going down; from which any who are studious can find occasions to gather more proofs from the holy Scriptures in support of an assertion of this kind. — HOMILIES ON Genesis 15.1

Genesis 45:26

Ambrose of Milan: We surely notice how the Scripture says that he is alive and ruler of the whole land, for he opened his storehouses of spiritual grace and gave the abundance to all people. But when the apostles spoke this way, the Jews did not believe them; rather, they laid hands on them and thrust the preachers of salvation into prison. On this account also it is written of Jacob, “He was greatly frightened in heart,” for he did not believe his sons. He was greatly frightened from love of an unbelieving people, but afterward he came to recognize Christ’s deeds. Won over by the mighty benefactions and mighty works, he revived and said, “It is a great thing for me, if my son Joseph is still alive. I will go and see him, before I die.” The first and greatest foundation of faith is belief in the resurrection of Christ. For whosoever believes Christ has been restored to life, quickly searches for him, comes to him with devotion and worships God with his inmost heart. Indeed, he believes that he himself will not die if he has faith in the source of his resurrection. — ON JOSEPH 13.79-80

John Chrysostom: Who could describe the joy he experienced then on learning that Joseph was alive and in fact enjoyed such wonderful fame? You know, of course, that it is unexpected blessings that give rise to the keenest surge of enjoyment. Well, in this case the person he thought for so many years had become the prey of wild beasts he now learned had attained complete authority over Egypt; so how could he fail to be dumbfounded by the greatness of his joy? After all, what is caused by excessive despair is often the effect also of extreme rejoicing. We can see many people shedding tears from exceeding joy, whereas others are frequently rendered speechless when they see things they did not expect to happen, and suddenly behold alive those they thought to be dead. — HOMILIES ON Genesis 65.1

Origen of Alexandria: Let us indeed see how we ought to hear that which is written, that “Joseph your son is alive.” I do not take these words as spoken in a common sense. For if, for the sake of argument, we should suppose that he could have been overcome by lust and had sinned with his master’s wife, I do not think that this would have been announced by the patriarchs concerning him to his father Jacob, that “your son Joseph is alive.” For if he had done this, without doubt he was not alive. For “the soul that sins, it shall die.” But Susanna also teaches the same thing, when she says: “straits are on every side for me. For if I do this” — that is, if I sin — “it is death to me; and if I do it not, I shall not escape your hands.” You see, then, that she too placed death in sin. But the sentence pronounced by God upon the first man also contains the same thing, when he says: “but on the day you eat of it, you shall die the death.” For immediately, as he transgressed the commandment, he died. For the soul died, which sinned, and the serpent is convicted of having deceived, who said: “you shall not die the death.” And these things concerning that which was said by the sons of Israel to Jacob, that “Joseph your son is alive.” To which things similar things are also reported in what follows, when it is said: “and the spirit of Jacob their father was revived. And Israel said: it is a great thing for me, if my son Joseph is still alive.” What is said in Latin “the spirit was revived,” in Greek is written ἀνεζωπύρησεν. Which signifies not so much to revive as, so to speak, to rekindle and to re-ignite. Which is wont to be said when perhaps in some material a fire fails to the point that it seems to be extinguished; and if perhaps by applied kindling it is restored, it is said to be rekindled. Or if the light of a lamp reaches the point that it is thought to be extinguished, if perhaps by oil poured in it is revived, it is said — though in a less polished manner of speaking — that the lamp is rekindled. Similarly also of a torch or other lights of this kind it will be so called. Some such thing, then, this word seems to indicate also in Jacob, namely that, so long as he was far from Joseph and it had not been announced to him about his life, his spirit had as it were failed in him, and the light which was in him, its kindling failing, had already been obscured; but when they came who might announce to him about his life, that is, who might say that “the life was the light of men,” he rekindled his spirit within himself and the splendor of the true light was restored in him. — HOMILIES ON Genesis 15.2

Genesis 45:27

Ephrem the Syrian: When they told Jacob about the honor of Joseph, about the wisdom with which he administered his affairs and about how their last judgment was more bitter than the first, their father asked them and said, “Did you not ask Joseph how or why he went down to Egypt?” Then, when they all looked at each other and did not know what to say, Judah opened his mouth and said to his father, “We are recalling our crime today before our father.” Because of the dreams of Joseph, Joseph’s brothers thought, in their simplicity, that you and they would soon serve him as slaves. They also imagined, in their foolishness, that “it was better that he alone should be the servant than that we and our father should serve him as slaves.” They did this because they took pity on you and on Benjamin and not because you loved Joseph. “You also loved Benjamin, but because he did not say that we would become servants to him, all of us love him. Forgive us then for having humiliated Joseph, for it is on account of our humiliating him that he has come to this exalted state.” Their father then accepted their apology and said to them, “Because of the good news about Joseph by which you have brought me joy, this offense, which caused me great suffering when I heard it, is forgiven you.” — COMMENTARY ON Genesis 40:4

John Chrysostom: Despite these words and the fact that they brought what he had sent, the carts and the gifts sent by Joseph, only with difficulty did they succeed in convincing their father that what they had told him was a lie. In fact, when Jacob saw the carts that had been sent to carry him down to Egypt, “he gained new life,” the text says. This old graybeard, all stooped and bent, suddenly takes on new vigor and heart: observe the text says, “he gained new life.” What is the force of “he gained new life”? Just as the light of the lamp, when the supply of oil runs out and the light is on the point of going out, suddenly emits a brighter flame … when someone puts in a little oil, in just the same way this old man … on the point of expiring from disappointment … next learned that Joseph was alive and was in charge of Egypt. Seeing the carts, “he gained new life,” the text says. From being old, Jacob became young; he put aside the cloud of disappointment; he repelled the storm in his mind and then found himself at peace, with God disposing everything so that the good man should enjoy relief from all these awful trials and share the happiness of his son. In particular, the dream was to be fulfilled that Jacob himself had interpreted in the words, “Do you mean to say that I and your mother and your brothers will come to bow to the ground before you?” — HOMILIES ON Genesis 65.3

Origen of Alexandria: But that the divine fire can sometimes be extinguished even in the holy and faithful, hear the Apostle Paul instructing those who were meriting to receive the gifts of the Spirit and grace, and saying: “do not extinguish the Spirit.” As though, then, Jacob had suffered some such thing as Paul instructed ought not to happen, and had restored himself through the things which had been announced to him about the life of Joseph, it is said of him: “and Jacob rekindled his spirit and Israel said: it is a great thing for me, if my son Joseph is still alive.” But this too is to be observed, that he who “rekindles his spirit,” namely that spirit which seemed almost extinguished, is called Jacob; but he who says: “it is a great thing for me, if my son Joseph is alive,” as one understanding and seeing that great is the life which is in the spiritual Joseph, this one is now written not Jacob, but Israel, as one who sees with the mind the true life, which is the true God, Christ. But he was moved not only by this, that he heard “Joseph his son is alive,” but especially by that which was announced to him, that it was he who held “the rule of all Egypt.” For this truly is a great thing for him, that he brought Egypt back under his own dominion. For to trample lust, to flee luxury, and to press down and bridle all the pleasures of the body, this is to hold “the rule of all Egypt.” And this is what among Israel is accounted great and held in admiration. But if there is anyone who indeed subdues some vices of the body, but yields and lies subject to others, of him it is not said wholly that he holds “the rule of the whole land of Egypt,” but, for the sake of argument, he will be seen to hold the rule perhaps of one or two or three cities. But Joseph, over whom no lust of the body held dominion, was prince and lord “of all Egypt.” Therefore not now Jacob, but Israel, his spirit rekindled, says: “it is a great thing for me, if Joseph my son is alive. I will go and see him before I die.” But not even this is to be left idly aside, that he says not the soul, but the spirit, as the better part of himself, was revived or rekindled. For the splendor of the light which was in him, even if it was not then wholly extinguished, when his sons brought forward Joseph’s tunic stained with the blood of a kid and he could be deceived by their lie, so that he “rent his garments and put sackcloth upon his loins and mourned his son, and would not at all be consoled,” but said: “because I go down to my son mourning into hell,” then even if, as we said, the light was not wholly extinguished in him, yet for the greatest part it had been obscured — that he could be deceived, that he rent his garments, that he mourned falsely, that he implored death, that he desired by mourning to go down into hell. On account of these things, therefore, he now revives and “rekindles his spirit,” because it was fitting that the light, which the fraud of the lie had obscured in him, the hearing of the truth should rekindle and cherish anew. — HOMILIES ON Genesis 15.3

Genesis 45:28

John Chrysostom: “So let us hasten now so that I may savor something of our meeting before I die. I mean, already the news has dumbfounded me, has banished an old man’s weakness and invigorated my resolve; so once I have the good fortune to meet him and enjoy the consummation of joy, I shall then bring my life to a close.” Without delay the good man took to the road, showing all haste and anxiety to see the object of his desire and gaze upon him, dead for so many years and become the prey of wild beasts, as he thought, and now made king of Egypt. — HOMILIES ON Genesis 65.4

Origen of Alexandria: But since we have said that it is Jacob who “rekindles his spirit,” but Israel who says: “it is a great thing for me, if my son Joseph is still alive,” you too, who hear these things, beginning from that place where it is written that “he said to him: your name shall no longer be called Jacob, but Israel, because you have prevailed with God, and with men you have been made mighty,” running through all Scripture, can find the difference of this appellation. For example, as when he says: “announce to me your name,” here the one who does not know the name is not said to be Israel, but Jacob. But where “they do not eat the sinew that grew numb in the breadth of the patriarch’s thigh,” they are said to be not the sons of Jacob, but the sons of Israel. But he who, looking up, saw Esau coming and with him four hundred men, and worshiped seven times the fornicator and profane one, and him who for one meal “sold his birthright,” is called not Israel, but Jacob. And also when he offers him gifts and says: “if I have found favor before you, receive these presents from my hands, because I have seen your face, like one who sees the face of God,” here he was not Israel, but Jacob. And where he heard that Dinah his daughter had been defiled “and Jacob held his peace until his sons should come,” he is not called Israel. But you too, as I said, if you observe, will find similar things. In the present reading, therefore, not Jacob, but Israel says: “it is a great thing for me, if my son Joseph is still alive.” But also when he comes to the well of the oath and “offers a sacrifice to the God of his father Isaac,” he is called not Jacob, but Israel. But if you should ask why, speaking to him by night in a vision, God does not say “Israel, Israel,” but “Jacob, Jacob,” it is perhaps because it was night and he still merited to hear the voice of God through a vision and not yet openly. And when he enters Egypt, he is called not Israel, but Jacob “and his sons with him,” and when he stands “before Pharaoh,” to bless him, he is named not Israel, but Jacob; for Pharaoh did not receive the blessing of Israel. And it is Jacob, not Israel, who says to Pharaoh that “the days of his life are few and evil.” Which indeed Israel would never say. But after these things it is said not of Jacob, but of Israel, that: “he called his son Joseph and says to him: if I have found favor in your sight, put your hand under my thigh, and you shall do upon me mercy and truth.” And he who worshiped upon the top of Joseph’s staff was not Jacob, but Israel. Then again, when he blesses the sons of Joseph, he is called Israel. And when he calls together his sons, he says: “come together, that I may announce to you what shall befall you in the last days. Be gathered, sons of Jacob, and hear Israel your father.” But perhaps you may ask why they who come together are called “sons of Jacob,” but he who blesses them is called “Israel.” See whether perhaps this is indicated, that they had not yet advanced so far as to be equaled to Israel in merits. And therefore they are called “sons of Jacob,” as inferiors, but he who was already perfect and gave the blessings, conscious of things to come, is called “Israel.” Indeed, that it is said that the “buriers” of Egypt buried not Jacob, but Israel, will seem to be a great question. But I judge that in this their vice is set forth, for whom, because every understanding of good things and all clear-sightedness of heavenly intelligence was hateful, Israel is said to be buried by them, because among the impious the holy die and are buried. Let these things, as far as could occur for the present, be recorded by us concerning the difference of Jacob and Israel. — HOMILIES ON Genesis 15.4