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.

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.^[1] 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,^[2] so that their call may come sooner.

They each receive two garments. What are these garments? You should have no hesitancy about identifying them, because you have read what was said of Wisdom, She made for her husband double garments.^[1] One is mystical, the other moral. But not all the apostles or prophets or pastors or powers have the grace of healing, nor do all speak in tongues. Where there are diverse rewards, there are diverse merits.

To each of the brothers two garments are given. And it is Paul who is dispatched when his words are published. To him Christ gives three hundred pieces of gold and five garments of various colors. A man who preaches the cross of Christ already has three hundred pieces of gold, and so he says, For I determined not to know anything among you, except Jesus Christ and him crucified.^[1] And it is appropriate that he receives the gold pieces, because he preached not in the persuasive words of wisdom but in the demonstration of the Spirit.^[2] Moreover, Paul receives five robes, either as the manifold teachings of wisdom or because he was not seduced by any enticements of the bodily passions. Where there was danger for others, he maintained the victory. He overcame all the pleasures of the flesh by a signal self-control and exercise of virtue; no bodily infirmity blunted his character or his zeal. When Paul was in the body, he did not know that he had a body. Indeed, when he was caught up into paradise, whether in the body or out of the body he did not know, he heard secret words that a man may not repeat.^[3] At the last, Paul had no earthly fragrance at all on earth, as he teaches when he says, For we are the fragrance of Christ for God as regards those who are saved.^[4]

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.^[1] 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.^[2]

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.^[1]

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.^[1] 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,^[2] and he did it so that he might remove incentives to quarreling and the tools of vengeance.

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,^[1] 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.

We should observe in reading the holy Scriptures how to go up and to go down are employed in each individual passage. For if we were to give diligent consideration, we would discover that almost never is anyone said to have gone down to a holy place, nor is anyone related to have gone up to a blameworthy place. These observations show that the divine Scripture was not composed, as it seems to most, in illiterate and uncultivated language but was adapted in accordance with the discipline of divine instruction. Nor is Scripture devoted so much to historical narratives as to things and ideas that are mystical.

You will find it written, therefore, that those who are born of the seed of Abraham have gone down into Egypt and again that the sons of Israel have gone up out of Egypt. Indeed Scripture speaks thus also of Abraham himself: But Abraham went up out of Egypt into the desert, he and his wife and all that was his, and Lot with him.^[1]

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.^[1]

I do not understand these words to have been said in the usual sense. For if, for example, we should assume that he could have been overcome with lust and sinned with his master’s wife,^[1] I do not think that this would have been announced about him by the patriarchs to his father Jacob: Your son Joseph is living. For if he had done this, without doubt he would not be living. For the soul that sins, the same shall die.^[2]

But Susanna also teaches the same things when she says, I am straitened on every side. For if I do this thing—that is, if I sin—it is death to me; and if I do not do it, I shall not escape your hands.^[3] Notice, therefore, that she too understood that there is death in sin.

But also the judgment revealed by God to the first man contains the same things when he says, But on the day that you shall eat of it you shall die the death.^[4] For as soon as he has transgressed the commandment, he is dead. For the soul that has sinned is dead, and the serpent, which said, You shall not die the death,^[5] is shown to have deceived him.

And these words have been about that which was said by the sons of Israel to Jacob: Your son Joseph is living.

But Jacob is excited not only about the fact that he has heard that Joseph his son is living, but also especially about that which has been announced to him that it is Joseph who holds dominion over all Egypt.

For the fact that he has reduced Egypt to his rule is truly great to him. For to tread on lust, to flee luxury and to suppress and curb all the pleasures of the body, this is what it means to have dominion over all Egypt. And this is what is considered great and held in admiration by Israel.

But if there is someone who should subject at least some vices of the body but yield to others and be subject to them, it is not said correctly of him that he holds dominion over the whole land of Egypt, but, for example, he will appear to hold dominion over one, perhaps, or two or three cities. But Joseph, whom no bodily lust ruled, was prince and lord of all Egypt.

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.^[1] 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.^[2] 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.^[3] The first and greatest foundation of faith is belief in the resurrection of Christ.^[4] 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.

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.

What Latin expresses by saying: his spirit was revived, is written in Greek anezōpyrēsen.^[1] This means not so much to revive as to rekindle, so to speak, and reignite. This expression is usually used when, perhaps in some material, the fire fails to the point that it appears to be extinguished; and if perhaps it is renewed when kindling has been added, it is said to have been rekindled. Or if the light of a lamp should reach the point that it is thought to have gone out, if perhaps it be revived when oil has been poured in; although the expression is less refined, the lamp is said to have been rekindled. One will speak similarly also of a torch or other lights of this kind.

This expression seems to indicate something like this also in Jacob. As long as he was far from Joseph and received no information about his life, his spirit had failed in him, as it were, and the light which was in him had been darkened, as the kindling already failed. But when those who reported to him about Joseph’s life came, that is, those who said that the life was the light of all people,^[2] he rekindles his spirit in himself, and the brightness of the true light is renewed in him.

But not even this is to be neglected idly, that the text says not the soul, but the spirit as its better part, was revived or rekindled. For indeed the brightness of the light that was in him, even if it was not completely extinguished then when his sons showed him Joseph’s robe stained with the blood of a kid. He could be deceived by their lie, so that he tore his garments and put sackcloth on his loins and mourned his son, nor did he wish at all to be consoled, but said, I go down to my son into the nether world, mourning.^[1] Even if then, as we said, the light in him had not been completely extinguished, nevertheless it had been darkened in the greatest degree because he could be deceived, because he could tear his garments, because he could mourn by mistake, because he could call on death, because he desired to go down into the nether world, mourning. On account of these things, therefore, he now revives and rekindles his spirit, because it followed logically that hearing the truth would rekindle and restore the light that the deceit of a lie had obscured in him.

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.

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?^[1]

But because occasionally the divine fire can be extinguished even in the saints and faithful, hear the apostle Paul warning these who were worthy to receive gifts of the Spirit and grace, and saying, Do not extinguish the Spirit.^[1] The Scripture says of Jacob, therefore, And Jacob rekindled his spirit, and Israel said, ‘It is a great thing for me if my son Joseph is still living,’ ^[2] as if he has experienced something like that which Paul warned against and has renewed himself through those words that had been spoken to him about Joseph’s life.

But this also should be noticed, that he who rekindled his spirit, meaning, of course, that spirit which seemed almost extinguished, is said to be Jacob. But he who says, It is a great thing for me if my son Joseph is living, as if he understands and sees that the life which is in the spiritual Joseph is great, is no longer called Jacob but Israel, as it were, he who sees in his mind the true life which is Christ, the true God.^[3]

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.