Genesis 47

Genesis 47:5

Augustine of Hippo: REPETITION. — Jacob and his sons came to Egypt, where Joseph was. And Pharaoh king of Egypt heard it. And Pharaoh said unto Joseph, Thy father and thy brethren have come to thee. There you have the land of Egypt before you. settle thy father and thy brethren in the best land. This is a repetition. It is not a forgotten thing, to which it is returned again and again in a dark way by means of a recapitulation. On the contrary, it is very clear. In fact, the Scripture had already said how the brothers of Joseph had come to Pharaoh and what he had told them or what they had answered. Now the sacred writer resumes his narrative as at the beginning, and connects it with what precedes by the words which Pharaoh makes Joseph hear in particular. Of all these things that appear in the Greek codices, written by more careful men, some carry obelisks, which indicate the things that are missing in the Hebrew text and are found in the Septuagint, and others bear asterisks, which indicate what the codices have Hebrews and missing in the Septuagint. [ — QUESTIONS ON GENESIS, Q. 154 (tr. J. Litteral, draft)

Genesis 47:8

John Chrysostom: Since he saw the old man was in extreme old age, he asked his age. “Jacob replied, ‘The years of my sojourn on earth.’ " See how all good people have the same attitude to this life as if living in a foreign land. I mean, hear what David also says later: “I am a sojourner upon earth, sojourning in a strange place”; while Jacob says, “The years of my sojourn on earth.” Hence Paul too said about these good people that “they recognized they were strangers and sojourners on earth.” “The years of my sojourn on earth,” he says, “a hundred and thirty of them, have been few and harsh; they do not compare with the lifespan of my forebears.” Here Jacob is referring to the years of servitude he endured under Laban in consequence of the flight made on account of his brother, and as well, following his return from there, the grief he suffered for so long on account of Joseph’s death and all the misfortunes in the meantime. After all, how great do you think was the fear he had when in retribution for their sister the company of Simeon and Levi in one fell swoop wiped out a city and took captive everyone in Shechem? He said at that time, too, remember, to show the anguish with which he was stricken, “You have made me so hated as to be an enemy to the inhabitants of the land. I for my part am few in number, and if they assemble against me they will strike me and I shall be exterminated along with my house.” Hence Jacob says, “Few and harsh have been the days of the years of my life.” — HOMILIES ON Genesis 65.10

Genesis 47:9

Augustine of Hippo: THE LIFE OF THIS WORLD IS ONLY A TEMPORARY ABODE. — What does it mean what Jacob said to Pharaoh: The days of the years of my life, in which I dwell as a stranger? So say the Septuagint. The Latin codices have either a (step) or habeo (I have) or some other similar word. He said perhaps in those who live as a foreigner, because he was born in a land that the people had not yet received in inheritance by the divine promise, and living there was evidently in a foreign land, not only when he was a pilgrim, as in Mesopotamia, but also when he was there where he was born? Or is it to interpret these words rather as the Apostle says: While we are in the body, we are pilgrims away from the Lord (II Cor. 5:6)? According to this is also meant what is said in the Psalm: I am a stranger on the earth and a pilgrim like all my parents (Ps. 39:12). About the days of his life he says again: They have not reached the days of the years of the life of my fathers, the days in which they dwelt as strangers . Here he has not wanted to understand anything other than what the Latin codices say: that is, the years they lived. By this he meant to indicate that the present life is a dwelling in another’s homeland in the earth, that is to say, the dwelling of a pilgrim. I believe that this is convenient for the saints, to whom the Lord promises another life, which is eternal. Therefore, we must understand well what is said about the wicked: They will live as strangers and they will hide; they will observe my footsteps (Ps. 56:6). For this is better understood what the psalm says that they inhabit as strangers to hide themselves, that is to say, to lay up their children; they never stay at home. [ — QUESTIONS ON GENESIS, Q. 155 (tr. J. Litteral, draft)

Genesis 47:11

Cyril of Alexandria: And to that we also add that Joseph together with Benjamin was recognized by his brothers who had arrived, and he admitted them to his dining table, as I have just said. However, he did not give them any gift but ordered them to leave again in order that they bring to him the father, I mean, Jacob. After he came down and Joseph saw him there together with his children and family, he gave them the best parts of his land. This narrative is a clear sign that the Israelites themselves, by coming back in the latter times of the world, will be received by Christ, that is, when they will be in accord with the new people, that is symbolized, as I have said, by Benjamin. In addition, the inheritance we hope for will be given to us only by the holy fathers. As those who died in the faith, as the wise Paul says, “did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect,” so we wait for the fathers, so that we will not be made perfect apart from them. In the same manner and together with the holy fathers of the first, the second and the last people we will receive the very good inheritance of the heavenly kingdom that is not made by human hands in Christ, through whom and with whom be glory to God the Father with the Holy Spirit, world without end. Amen. — GLAPHYRA ON GENESIS, 6

Augustine of Hippo: IS THE COUNTRY OF RAMESSES THE SAME AS THAT OF GESSEN? — And he gave them possession in the best part of the land, in the land of Rameses, as the Pharaoh had commanded . We should investigate whether the land of Ramses is the same as that of Gesen. Because they had gone there, and Pharaoh had commanded them to be given that land. [ — QUESTIONS ON GENESIS, Q. 156 (tr. J. Litteral, draft)

Genesis 47:12

John Chrysostom: “He gave everybody rations individually,” the text says. What is meant by “everybody individually”? Enough for everyone. You see, it is customary with Scripture to refer to every person sometimes as a soul and sometimes as a body. As it said previously, “Jacob’s company traveling to Egypt numbered seventy-five souls” so as to describe seventy-five men and women, so here too “everybody individually,” that is, each person. Even though the whole of Egypt and Canaan was laid waste with famine, these people were comfortable through having a supply of grain flowing as if from a spring. — HOMILIES ON Genesis 65.11

Augustine of Hippo: JACOB DOES NOT ADORE JOSEPH. — And Joseph reaped wheat for his father. His father, however, did not worship him when he saw him, or when he received the wheat from him. How are we going to think that Joseph’s dream was fulfilled now and we should not believe that there is a prophecy of something greater here? [ — QUESTIONS ON GENESIS, Q. 157 (tr. J. Litteral, draft)

Genesis 47:14

Augustine of Hippo: PROBITY OF JOSEPH. — And Joseph brought all that money into Pharaoh’s palace. The Scripture has also sought in this matter to reveal the faithfulness of the servant of God. [ — QUESTIONS ON GENESIS, Q. 158 (tr. J. Litteral, draft)

Genesis 47:16

Augustine of Hippo: GRAIN SCARCITY: ABUNDANCE OF PASTURES. — And Joseph said to them, “Bring your cattle and I will give you food in exchange for your cattle, if money is lacking .” One may ask, if Joseph gathered food to feed the men, how did he keep the livestock in the midst of so great a scarcity? And the question is justified especially when the brothers of Joseph had said to Pharaoh: For there is no pasture for the cattle of your servants, for there is a great famine in the land of Canaan . And they had added that they had come there precisely because of that lack of pasture. If, therefore, because of this famine the pastures in the land of Canaan were lacking, why had the pastures not been lacking in Egypt, if that famine had spread everywhere? Could pastures not be lacking in many marshy regions of Egypt, as those who know those places say, even if there is a famine of wheat, since these pastures usually appear after the floods of the Nile? It is said that those marshy regions produce pastures, the more fertile the less the Nile water rises. [ — QUESTIONS ON GENESIS, Q. 159 (tr. J. Litteral, draft)

Genesis 47:20

Origen of Alexandria: After these things follows: “the Egyptians,” it says, “sold their land to Pharaoh, for the famine prevailed over them.” It seems to me that in this too a reproach of the Egyptians is contained. For you would not easily find it written of the Hebrews that “the famine prevailed over them.” For although it is written that “the famine grew strong upon the earth,” yet it is not written that the famine prevailed over Jacob or his sons, as it is said of the Egyptians that “the famine prevailed over them.” For although famine comes even to the just, yet it does not prevail over them; on account of which they even glory in it, just as Paul is found gladly to rejoice in sufferings of this kind, when he says: “in hunger and thirst, in cold and nakedness.” What therefore is for the just an exercise of virtue, this is for the unjust the punishment of sin. Finally in the times of Abraham too it is written that: “there was a famine upon the earth, and Abraham went down into Egypt to dwell there, because the famine had grown strong upon the earth.” And certainly, if, as some think, the word of the divine Scripture were composed incautiously and unskillfully, it could have said that Abraham went down into Egypt to dwell there, because the famine had grown strong upon him. But observe with how great a distinction the divine word makes use, with how great caution. When it reports of the saints, it says the famine grew strong “upon the earth”; when of the unjust, it says they themselves were prevailed over by the famine. Neither Abraham, then, nor Jacob, nor their sons does the famine prevail over. But even if it grows strong, it is said to grow strong “upon the earth.” And in the times of Isaac likewise it is written that: “there was a famine upon the earth, besides that former famine which occurred in the times of Abraham.” And so far is the famine unable to prevail over Isaac that the Lord says to him: “do not go down into Egypt, but dwell in the land whatsoever I shall show you, and dwell in it, and I will be with you.” According to this observance, as I judge, the prophet long after those times was saying: “I have been young and now am old, and I have not seen the just man forsaken, nor his seed seeking bread.” And elsewhere: “the Lord will not slay the just soul with famine.” From all of which it is declared that the earth indeed can suffer famine, and those “who are wise in earthly things.” But those whose food it is to “do the will of the Father who is in heaven,” and whose soul that “bread which came down from heaven” nourishes, can never labor from the want of famine. Therefore, then, the divine Scripture observantly does not say that those are prevailed over by famine to whom it knows there is the knowledge of God and the food of heavenly wisdom is furnished. But in the third book of Kingdoms also you will find that a similar caution was held concerning the report of famine, where, when the famine had grown strong upon the earth, as Elijah said to Ahab: “the Lord God of powers lives, the God of Israel, in whose sight I have stood, if in these years there shall be dew or rain upon the earth, except by the word of my mouth,” after these things it is commanded by the Lord to the ravens that they feed the prophet, and that he drink water from the torrent Cherith. And again in Zarephath of Sidon a widow woman is commanded to feed the prophet, so that she, to whom there remained no more than one day’s sustenance, by giving generously might become unfailing and, exhausted, might abound manifold. For the “jar of meal” and the “cruse of oil,” according to the word of the Lord, did not fail in feeding the prophet. Similar things too you will find even in the times of Elisha, when the son of Hadad, king of Syria, went up against Samaria and besieged it: “and there was,” it says, “a great famine in Samaria, until an ass’s head was worth fifty shekels of silver, and a fourth part of a cab of dove’s dung five pieces of silver.” But suddenly through the word of the prophet a marvelous change comes about, as he says: “hear the word of the Lord. Thus says the Lord: as at this hour tomorrow, a measure of fine flour shall be for one shekel and two measures of barley for one shekel in the gates of Samaria.” You see, then, from all these things what is gathered: that, when the famine prevails over the earth, not only does it not prevail over the just, but rather through them a remedy is brought to the disaster that threatened. — HOMILIES ON Genesis 16.3

Origen of Alexandria: When therefore you see an observance of this kind kept entire in almost all the places of the holy Scripture, turn these things to the tropological and allegorical sense, which we are taught nonetheless by the words of the prophets themselves. For one of the twelve prophets openly and evidently declares in bare speech that a spiritual famine is meant, saying: “behold, the days come, says the Lord, and I will send forth a famine upon the earth, not a famine of bread nor a thirst of water, but a famine of hearing the word of the Lord.” You see what the famine is that prevails over sinners? You see what the famine is that grows strong upon the earth? For those who are of the earth and “are wise in earthly things” and cannot “perceive the things that are of the Spirit of God” suffer “a famine of the word of God,” they do not hear the commandments of the law, they know nothing of the reproofs of the prophets, they are ignorant of the Apostolic consolations, they do not feel the medicine of the Gospel. And therefore it is rightly said of these that: “the famine grew strong upon the earth.” But for the just and for those “meditating on the law” of the Lord “day and night,” “wisdom prepares her table, slays her victims, mixes her wine in the bowl, and cries out with the loudest voice” — not that all should come, not the abounding, not the rich, nor that the wise of this world should turn aside to her, but “if any are,” she says, “lacking in sense, let them come to me”; that is, if any are “humble of heart,” who have learned from Christ “to be meek and humble of heart” (which elsewhere is called “poor in spirit”), but rich in faith, these come together to the banquet of wisdom, and refreshed by her feasts they drive away the famine which “grows strong upon the earth.” See therefore, you too, lest perchance you be found an Egyptian and the famine prevail over you, lest perchance, occupied by the deeds of the world, or bound tight by the chains of avarice, or dissolved by the effusion of luxury, you become a stranger to the foods of wisdom which are always displayed in the churches of God. For if you turn your hearing away from those things which are either read in the church or debated, without doubt you will suffer “a famine of the word of God.” But if you descend from the stock of Abraham and keep the nobility of the Israelite race, the law always feeds you, the prophets feed you, and the Apostles too display for you opulent banquets. In the bosoms too of Abraham and Isaac and Jacob, “in the kingdom of the Father,” the Gospels will invite you to recline, that there you may eat “of the tree of life” and drink wine of “the true vine,” “the new wine with Christ in the kingdom of his Father.” For from these foods “the sons of the bridegroom” cannot fast nor suffer famine, “as long as the bridegroom is with them.” — HOMILIES ON Genesis 16.4

Genesis 47:21

Origen of Alexandria: According to the testimony of Scripture no Egyptian is free. For “Pharaoh reduced the people into servitude to himself” and left no one within the borders of the Egyptians free, but throughout the whole land of Egypt liberty was taken away. And perhaps it is for this reason that it is written: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.” Egypt, then, has become a house of bondage, and — what is more unhappy — of voluntary bondage. For concerning the Hebrews, although it is reported that they were reduced into servitude and that they bore the yoke of domination with their liberty snatched away, they are nevertheless recorded to have been brought into this “by force.” For it is written that: “The Egyptians abhorred the children of Israel, and the Egyptians by their power oppressed the children of Israel by force, and afflicted their life with hard labors, with clay and brick, and with all the works that were in the fields, in all of which they were reducing them into servitude with violence.” Attend then more diligently, how the Hebrews are written to have been reduced “by force” into servitude — men in whom there was an inborn liberty, which was extorted from them not easily or through some deception, but with violence. Pharaoh, however, easily reduced the Egyptian people into servitude to himself, nor is it written that he did this with violence. For the Egyptians are prone to a degenerate life and quickly fall down into every enslavement to vices. Look back to the origin of their race and you will find that their father Ham, who had laughed at his father’s nakedness, deserved a sentence of this kind, that his son Canaan should be a servant to his brothers, so that in him the condition of servitude might convict the wickedness of his morals. Not without reason, then, does the discolored posterity imitate the ignobility of the race. But the Hebrews, even if they are reduced into servitude, even if they suffer tyranny from the Egyptians, suffer it “by force” and by necessity. Therefore they are freed “from the house of bondage” and are recalled to their former liberty, which they had lost against their will. Finally it is even provided by the divine laws that, if perchance someone should buy a Hebrew boy, he should not possess him in perpetual servitude, but that he should serve him for six years, and in the seventh year go out free. Concerning the Egyptians nothing of the kind is decreed, nor anywhere does the divine law take care for Egyptian liberty, because they had lost it of their own accord, but it leaves them to the eternal yoke of their condition and to perpetual servitude. — HOMILIES ON Genesis 16.1

Origen of Alexandria: If, then, we understand these things spiritually — what the servitude of the Egyptians is — we recognize that to serve the Egyptians is nothing other than to become liable to carnal vices and to be subject to demons. Into which, certainly, no necessity brought in from without compels anyone, but the sluggishness of the mind and the lust and pleasure of the body subdues him, to which the mind subjects itself through slothfulness. But he who takes care for the liberty of his soul and ennobles the dignity of his mind with heavenly thought, this man is of the children of Israel. He, even if he be oppressed “by force” for a time, does not nevertheless lose his liberty forever. Finally our Savior too, discoursing in the Gospel about liberty and servitude, speaks thus: “everyone,” he says, “who sins is a slave of sin.” And again he says: “if you abide in my word, you shall know the truth, and the truth shall make you free.” But if perchance someone should say to us: how then, through Joseph, is all the land handed over into Pharaoh’s possession, and all this servitude, which we expounded above as taken on from the condition of sin, is said to be ministered to Pharaoh through a holy man? — we can answer to these things that the very word of Scripture excuses the ministry of the holy man, when it says that the Egyptians sold themselves and their possessions. The fault, then, is not reflected back upon the one who dispenses, where things worthy of the recipients’ merits are provided. For you will find something of the kind done even by Paul, when by him the man who, through the foulness of his deeds, made himself unworthy of the fellowship of the saints is handed over to Satan, “that he may learn not to blaspheme.” In which certainly no one would say that Paul acted harshly, who cast the man out of the church and handed him over to Satan. But without doubt the fault is referred to that man who by his own deeds deserved this, that there should be no place for him in the church, but that he should deserve to be joined to the fellowship of Satan. So then Joseph also, since he saw nothing of Hebrew liberty, nothing of Israelite nobility in the Egyptians, joined worthy servitudes to a worthy dominion. I say even something more. You will find in the divine dispensations also that something of the kind was done, in that which Moses says: “when the Most High divided the nations and separated the borders of the nations, he set them according to the number of the angels of God, and the Lord’s portion became Jacob, the cord of his inheritance Israel.” You see, then, that according to their merits a principality of angels is appointed to each nation, but the nation of Israel is made “the Lord’s” “portion.” — HOMILIES ON Genesis 16.2

Genesis 47:22

Origen of Alexandria: It is indeed reported in what follows that the land of the priests of the Egyptians was not reduced into servitude to Pharaoh, nor did they sell themselves along with the other Egyptians, but that they received from outside either grain or gifts not from Joseph, but from Pharaoh himself, and “for this reason,” as being more intimate than the rest, “they did not sell their land” to Pharaoh. But by this they are shown to be worse than the rest, who, on account of the excessive intimacy which they have with Pharaoh, receive no change, but remain in an evil possession; and just as to those who had advanced in faith and holiness the Lord says: “now I no longer call you servants, but friends,” so Pharaoh too says to these, as to those who have ascended to the highest degree of wickedness and to the priesthood of perdition: “now I no longer call you servants, but friends.” Finally, do you wish to know what is the difference between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests; but the Lord grants his priests no portion in the land, but says to them: “I am your portion.” Observe therefore, you who read these things, all you priests of the Lord, and see what the difference of priests is, lest perchance those who have a portion in the land and are occupied with earthly cultivations and pursuits should seem to be priests not so much of the Lord as of Pharaoh. For it is he who wishes his priests to have possessions of lands and to exercise the cultivation of the field, not of the soul, to give their labor to the country and not to the law; but let us hear what Christ our Lord enjoins upon his priests. “He who does not,” he says, “renounce all that he possesses cannot be my disciple.” I tremble as I say these things. For first of all my own — mine, I say — I stand forth as my own accuser, I speak my own condemnations. Christ denies that he is his disciple whom he shall have seen possessing anything, and him who does not “renounce all that he possesses.” And what are we doing? How do we either read these things ourselves or expound them to the peoples, we who not only do not renounce those things which we possess, but even wish to acquire those things which we never had before we came to Christ? Can it be that, because our conscience convicts us, we are able to conceal and not bring forth the things that are written? I do not wish to become guilty of a doubled crime. I confess, and I confess openly with the people listening, that these things are written, even though I know I have not yet fulfilled them. But at least, admonished by this, let us hasten to fulfill them, let us hasten to pass over from the priests of Pharaoh, who have earthly possession, to the priests of the Lord, who have no portion in the land, whose “portion is the Lord.” For such was that man too who said: “as needy, yet enriching many, as having nothing and possessing all things.” This is Paul, who glories in such things. Do you wish to hear what Peter too declares about himself? Hear him together with John professing alike and saying: “gold and silver I do not have, but what I have, this I give you. In the name of Jesus Christ rise and walk.” You see the riches of the priests of Christ, you see, having nothing, how great and what kind of things they bestow. Such wealth an earthly possession cannot bestow. — HOMILIES ON Genesis 16.5

Genesis 47:24

Origen of Alexandria: We have compared priests with priests; now, if it seems good, let us also compare the Egyptian people with the Israelite people. For it is said in what follows that after the famine and the servitude the Egyptian people offer a fifth part to Pharaoh; but on the contrary the Israelite people offer tithes to the priests. See in this too that the divine Scripture is supported by a mighty reason. See the Egyptian people paying tribute by the number five: for the five bodily senses are designated, to which the carnal people is enslaved; for the Egyptians always give obedience to visible and corporeal things. But the Israelite people honors the number ten, the number of perfection; for it received the ten words of the law and, bound by the power of the Decalogue, took up by divine largess the divine mysteries unknown to this world. But in the New Testament also the number ten is likewise venerable, just as the fruit of the Spirit too is set forth as germinating in ten virtues, and the faithful servant offers to the Lord ten minas from the gains of his trading and receives power over ten cities. But because there is one author of all and one fount and “beginning,” Christ, therefore the people indeed renders tithes to the ministers and priests, but offers the firstborn to “the firstborn of all creation” and the first-fruits to the “beginning” of all, of whom it is written: “who is the beginning, the firstborn of all creation.” See therefore from all these things the difference of the people of the Egyptians and the people of Israel, and the difference of the priests of Pharaoh and the priests of the Lord, and, examining yourself, discern of which people you are and of what order you hold the priesthood. If you still serve the carnal senses, if you still pay tribute by the number five and look to those things which are “visible” and “temporal,” and do not look to those things which are “invisible” and “eternal,” know that you are of the Egyptian people. But if you always have before your eyes the Decalogue of the law and the ten of the New Testament, which we expounded above, and offer tithes of these, and immolate the firstborn of your sense in faith to “the firstborn from the dead,” and refer your first-fruits to the “beginning” of all, you are “a true Israelite, in whom there is no guile.” But the priests of the Lord too, if they examine themselves and are free from earthly deeds and from worldly possession, can truly say to the Lord that: “behold, we have left all things, and have followed you,” and hear from him that: “you who have followed me, in the regeneration of all things, when the Son of Man shall have come in his kingdom, you also shall sit upon twelve thrones judging the twelve tribes of Israel.” — HOMILIES ON Genesis 16.6

Genesis 47:26

John Chrysostom: Let people of today take heed of the extent of the privilege enjoyed in antiquity by priests serving idols and learn a lesson to show at least equal regard for those entrusted with the service of the God of all.… You see, it is not for [the priest’s] sake that you ought take pains but for him who is the object of the priest’s service, and so you will gain reward from him in generous measure. Hence Jesus also said, “When you do it to one of these, you do it to me,” and, “Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.” … As the respect shown for their sake wins us much confidence (he takes to himself, you see, what is done to his servants), so too neglect of them brings upon us heavy condemnation from above. I mean, as he takes to himself respect for them, so too contempt of them.Realizing this, let us never neglect attention to the priests of God. I say this not to set such store by them as by your love, and out of a wish for you to be advantaged in every way. What do you give, after all, that is so valuable as what you receive from the Lord? Yet, in return for that token that is expended in the present life, you gain undying reward and blessings beyond telling. With this in mind, let us hasten to render such services, considering not the expense but the gain and the favor arising from this action. If, for example, we had in view some friend of a person highly placed in this world’s honors and went out of our way to give him every attention, in the belief that what was done to him redounded to the credit of his patron and that when this was communicated to the latter it would cause us to enjoy greater favor with him, all the more should this be true of the Lord of all. I mean, if a person shows some friendliness and compassion for some chance acquaintance lying abjectly in a public place, the Lord takes his actions as done to himself and promises to bring into the kingdom those who do any good to such people and to say, “Come, you whom my Father has blessed, because I was hungry and you gave me something to eat.” So much more if anyone renders a service to those afflicted for God’s sake and carrying the dignity of priesthood, he will not simply enjoy a reward of these proportions but many times more abundant, since the loving God generously surpasses without fail what we do. — HOMILIES ON Genesis 65.15-16

Genesis 47:27

Origen of Alexandria: After these things let us see what Moses says: “and Israel dwelt,” he says, “in Egypt, in the land of Goshen.” Now Goshen is interpreted ‘proximity’ or ’nearness.’ By which it is shown that, even if Israel dwells in Egypt, he is nevertheless not far from God, but is near to him and joined to him, just as he himself also says that: “I will go down with you into Egypt, and I will be with you.” And we too, therefore, even if we seem to have gone down into Egypt, even if, placed in the flesh, we sustain the struggles and contests of this world, even if we dwell among those who are enslaved to Pharaoh, yet if we are near to God, if we are engaged in the meditation of his commandments and search out “his precepts and judgments” — for this is to be near to God: always to think the things that are God’s, “to seek the things that are God’s” — then God too will always be with us, through Christ Jesus our Lord, “to whom is glory unto the ages of ages. Amen.” — HOMILIES ON Genesis 16.7

Genesis 47:29

John Chrysostom: Many mean-spirited people, when we exhort them not to be overly concerned about burial or to give highest priority to having the remains of the dead brought back from foreign parts to their native land, quote this story to us, claiming that the patriarch also gave attention to it. First of all, however, as I said before, it must be remembered that the same set of values is not to be looked for at that time as it is with people of today. Second, the good man wanted this done not without reason but to let his descendants have a glimpse of the real prospect of returning themselves some day to the Promised Land.… I mean, for proof that future events become visible to the eyes of faith, listen to Jacob already calling death sleeping; he said, remember, “I want to sleep with my forebears,” Hence Paul also said, “By faith these people passed on without having received what was promised but having seen it from afar and greeted it.” How? By the eyes of faith. So let no one think Jacob’s instruction came from meanness of spirit. It was due to the times and the vision of the return that would be theirs. Acquit the good man of any blame.I mean, today when there has been a deepening of our values in the wake of Christ’s coming, it would be proper for someone to be blamed for worrying about things such as burial. Let him not think it a misfortune for someone to end his days in a foreign land or to pass from this life in solitude. After all, it is not such a person who deserves to be thought unfortunate, but the one who dies in sin, even if he dies in bed, at home, in the bosom of his family.… For proof that nothing of the kind causes any harm to the virtuous person, learn that good people generally—I mean the prophets and the apostles—with few exceptions were buried we know not where. Some, you see, were beheaded; others were stoned and so departed this life; others suffered countless punishments of different kinds for the sake of religion, while all were martyrs for Christ. No one would dare say about such people that their death was without honor; instead, it would be in keeping with those words of sacred Scripture, “Honorable in the sight of the Lord is the death of his holy ones.” Just as it called the death of holy people honorable, so listen also to Scripture calling the death of sinners wretched: “The death of sinners is wretched.” … So even if one ends one’s life at home, in the presence of wife and children, with relatives and friends at hand, but in fact one is bereft of virtue, such a person’s death would be wretched.… Even if the person endowed with virtue falls among brigands, even if he becomes the food of wild beasts, his death would be honorable. Tell me, after all, was not the son of Zacharias beheaded? Was not Stephen the first to be bedecked in the martyr’s garland, stoned and so ended his life? Peter and Paul too: was not one beheaded, while the other, on the contrary, underwent the punishment of crucifixion and departed this life in that manner? Are they not for that reason in particular celebrated and eulogized everywhere in the world? With all this in mind let us neither lament those who meet their end in exile nor declare blessed those who depart this life at home. Instead, following the norm of sacred Scripture, let us declare blessed those who have passed away after a life of virtue and lament those who have died in sin.… It behooves us, then, as we ponder these truths, to be attentive to virtue and strive in this present life as though in a gymnasium so that, once the contest is over, we may succeed in donning the bright crown and not have futile regrets. As long as the contest lasts, you see, it is possible, if we wish it, to shake off indifference and cling to virtue so as to succeed in attaining the crowns laid up for us. — HOMILIES ON Genesis 66.2-5

Augustine of Hippo: JACOB’S RECOMMENDATION WITH RESPECT TO HIS BURIAL. — Jacob, when he dies, says to his son Joseph: If I have found grace in your eyes, put your hand under my thigh and you will show me mercy and truth . Jacob obliges his son with the same oath with which Abraham had required his servant (Gen. 24:29). Abraham ordered him from where he would look for a wife for his son and Jacob indicating to him where to bury his body. In these two circumstances there are at the same time named two things which deserve special attention and interest, in whatever place of Scripture they are found; sometimes they are called mercy and justice, sometimes mercy and truth, for in one text it is said: “All the ways of the Lord are mercy and truth (Ps. 25:10).” In short, these two things so recommended should be highly appreciated. The servant of Abraham had said, “If you act with my lord mercy and justice (Gen. 24:29).” Jacob says to his son, “You will show me mercy and truth.” If we measure with human parameters what is meant by such an important man, so solicitous a recommendation that his body not be buried in Egypt, but in the land of Canaan, with his parents, seems strange and almost absurd, and does not agree with excellence so great of a prophetic mind. But if in all these things are sought the mysteries that enclose, who discovers them will obtain the joy of a greater admiration. There is no doubt that in the law the bodies of the dead signify sins, because men, after touching them or after any contact with them, were obliged to purify themselves as if it were an impurity (Cf. Num. 19:11-13). Hence this sentence is derived: “Who purifies himself from contact with a dead man and touches him again, what good is his purification? So it is he who fasts for his sins and again goes and does the same (Sir. 34:25-26).” Therefore, the burial of the dead means the remission of sins, according to what is said in that passage: “Blessed are those whose iniquities have been forgiven and whose sins have been covered (Ps. 32:1).” Where, then, were the corpses of the patriarchs to be buried, which meant these things, but in that land where he was crucified for whose blood the forgiveness of sins took place? He whose blood has redeemed us from sin? For the death of the Patriarchs was the figure of sins of men. From the place where the Lord was crucified, to the one bearing the name of Abrahamium, where the bodies of the Patriarchs are buried, there is, it is said, the distance of nearly thirty miles; this number itself signifies the one who came to receive baptism at the age of thirty. This and any other similar or more sublime thing can be discovered here on this subject, provided that we do not believe that men of God of such importance and status so frivolously worried that their bodies were buried, being and ought to be for the faithful, a total security, the fact that wherever their bodies are buried or even if they are buried even by the hatred of the enemies, or even if they are dismembered to procure pleasure for those same enemies, this does not mean that their resurrection will be less complete or less glorious. [ — QUESTIONS ON GENESIS, Q. 160 (tr. J. Litteral, draft)

Genesis 47:31

Jerome: (Chapter 47, Verse 31) And he said to him, swear to me. And he swore to him: and Israel worshipped against the top of his staff. And in this place, some falsely simulate that Jacob worshipped the top of Joseph’s scepter, because he honored his son and worshipped his power, when in Hebrew it is read very differently: And Israel worshipped, he said, at the head of the bed: which means, after his son had sworn to him confidently about the request he had made, he worshipped God against the head of his bed. Indeed, as a holy and devoted man dedicated to God, oppressed by old age, he had his bed positioned in such a way that he himself, in the posture of one lying down, was ready for prayer without any difficulty. — Hebrew Questions on Genesis

Augustine of Hippo: ON THE ADORATION OF JACOB. — The Latin copies bear: “And he bowed on the top of the rod of him (ejus); But several more chastened examples say: he bowed on the top of his rod (suae), or at the upper of his rod; at the end, or at the close. These translators are misled by the Greek word that is written with the same letters, either to translate eius (of it) or suae (su). But, on the other hand, the accents are different. And therefore, those who know these things do not despise them in the codices. Well, they serve to make a great distinction. Although it could have even a letter of more, if it were his or his own, so that in Greek was not αυτου, but εαυτου. It is therefore not without reason that one asks what is the meaning of this passage. It would easily be understood that an old man, carrying a rod in the same manner as a stick at that age, when he bowed to worship God, made it on the end of his rod, since he wore it so that by bowing his head on, he could worship God. What does it mean then: “He bowed to the end of the rod of his,” that is to say, of his son Joseph? Would it be by chance that Jacob had received his son’s scepter while he was swearing, and that after Joseph’s oath, still holding the scepter in his hands, he worshiped God immediately? He had no reason to be ashamed of bearing for a moment the insignia of his son’s power, the figure of a great event to come. But the Hebrew text gives a very easy means of solving the question; he said, “And Israel worshiped and toward the bedside,” of that evidently upon which the old man was placed so as to pray without difficulty, whenever he wished. However, it should not be imagined that the interpretation of the Septuagint is meaningless or of little significance. [ — QUESTIONS ON GENESIS, Q. 161 (tr. J. Litteral, draft)