When Joseph was sixteen years old, he pastured the flock with his brothers and accused them before their father of a most wicked crime. Some say this was bestiality or sodomy, but Nicholas of Lyra says it was discord and quarreling among the brothers, especially because the others despised the sons of the concubines.
Jacob loved Joseph above all because he had begotten him in old age and because Joseph was better than the others. For this reason he made him a many-colored tunic reaching to the ankles. His brothers hated him. When he told them his dream about their sheaves adoring his, and on another day about the sun, moon, and eleven stars adoring him, this increased the hatred among his brothers still more.
One day Jacob sent him to visit his brothers at Shechem and see whether they were well. Obeying promptly, Joseph went there. When he did not find them and was told that they had gone to Dothan, he sought them there. But when his brothers saw him from afar, they thought of killing him from hatred, saying, “Behold, the dreamer comes,” and so forth, according to Genesis 37.
At Reuben’s persuasion, who intended to deliver him from their hands, they stripped Joseph of his tunic and cast him into a dry cistern. When Ishmaelites passed by, the brothers drew him from the cistern and sold him for thirty pieces of silver to the Ishmaelite merchants passing there, while Reuben was absent and Judah urged them on.
This signifies the mystery of Christ. Begotten—that is, created—by the Father according to His humanity in old age, that is, in the sixth age of the world, He was loved by the Father above all others and adorned with a special habit of every virtue as with a garment. He lived among His brothers, the Jews, whose crimes He reproved. By His words He showed them that He would have a certain dominion over them, so that at the name of Jesus every knee should bend. They envied and hated Him and sought to kill Him.
Yet certain men, such as Nicodemus and Joseph, contradicted their deeds; these are signified in Reuben. Finally they sold Him for thirty pieces of silver through the agency of Judah, His brother—that is, His apostle. He was afterward delivered to a false accusation by the synagogue signified in the woman, because He would not consent to her false traditions, as though He had wished to violate her in her laws and subject her to Himself.
The Gentile ruler, who was as the husband of that synagogue—that is, one ruling over her—or the chief of the priests, became angry against Him and delivered Him into prison, that is, into death. From death His soul descended to the prison of limbo. There He manifested that one guilty person would be freed and restored before Pharaoh—namely the fathers delivered from limbo—and the other would be condemned more harshly, namely those assigned to the place of the damned, who at the future judgment are to be tormented in soul and body. This came to pass.
Then Joseph’s head was shorn and his garments changed. This signifies Christ with the defects of mortality removed and clothed in the new garment of His body’s glory at the Resurrection. His wisdom was shown through the preaching of the apostles, and He was declared and proclaimed Savior of the world by the king of Egypt—that is, by God, the Lord of the world. He distributed the grain of teaching to those who desired truth. Finally, at the end of the world, His brothers, namely the Jews, will themselves come, recognize Him, and adore Him.
To conceal their crime, Joseph’s brothers sent their father Jacob Joseph’s tunic dyed in the blood of a kid so that he might see whether it was Joseph’s tunic. Recognizing it and thinking Joseph had been devoured by a wild beast, Jacob wept much and for a long time.
Joseph was sold to Potiphar, a eunuch and master of Pharaoh’s army. Potiphar is not called a eunuch because he had been castrated in infancy, as were the eunuchs of lords, since he had a wife and children. Rather, the Hebrews say that he bought the beautiful and graceful Joseph for an immoral use, for which reason the Lord chilled him so that he could not have intercourse, as though he were a eunuch. He afterward became priest of Heliopolis.
Augustine says in Cause 1, question 1: “As the man who bought Joseph was a eunuch, so one who buys grace has no living seed, for his generative parts are dried up.” He means that because Joseph is interpreted as “increase,” signifying grace, in which there is an increase of merits, one who buys sacred things in which grace exists commits simony, which is mortal. He therefore cannot beget children of good works, since the root of grace has dried up.
Judah, Jacob’s son, took as wife Sue, daughter of Hirah, a Canaanite man, according to Genesis 38. By her he had three sons: Er, Onan, and Shelah. Judah gave his firstborn son Er a wife named Tamar. Because Er was wicked, he was killed by the Lord. Judah then gave Tamar as wife to Onan so that he might raise up seed for his brother, who had died without children. Because Onan was most wicked and spilled his seed upon the ground, he too was killed by the Lord.
Judah delayed giving Tamar as wife to Shelah, fearing that he too might die. When Judah’s wife Sue had died and Tamar heard that her father-in-law was going to his flocks, she placed herself upon the road by which he would pass, pretending to be a prostitute. Judah knew her, not knowing that she was his daughter-in-law. Tamar conceived by him and bore Perez and Zerah.
When, after some months, it became known that Tamar was pregnant, Judah commanded that she be brought forth and burned as a fornicator. But by signs—the ring and bracelets he had left with her—she showed that she had conceived by him. Judah therefore held her excused because he had delayed giving Shelah to her as a husband, and he knew her no further.
§ I
When Joseph had been sold into Egypt, Potiphar made him steward and governor of everything he possessed, for Joseph had his favor and provided for everything rightly; because of him the Lord prospered all Potiphar’s affairs, according to Genesis 39.
Since Joseph was beautiful, his mistress fell in love with him and invited him several times to adultery, which he refused. One day, when Joseph alone was doing something in the house, she seized him by his cloak so that he would sleep with her. Refusing, he fled from the house. That most wicked woman retained the cloak, called the servants, and said that Joseph had wished to violate her by force. When her husband returned home and she falsely accused Joseph of this, Potiphar became angry and sent him to prison. The Lord gave Joseph favor before the chief of the prison, who entrusted the care of the prisoners to him.
Note that in the Book of the Twelve Patriarchs there are many devices by which that woman tried to draw Joseph to the unspeakable deed: spells; promises to take him as a husband and to kill her husband; threats to kill herself; and other means.
While Joseph was held in prison, according to Genesis 40, two eunuchs of King Pharaoh—the king’s cupbearer and baker—were imprisoned because of a certain offense. One night each had a different dream. The cupbearer saw a vine from which three branches came forth bearing fruit, and he seemed to press grapes into a cup and offer it to Pharaoh. The baker saw three baskets full of things made by the baker’s art, which birds seemed to eat. Joseph explained that after three days the cupbearer would be restored to his office and the baker would be hanged. All this was fulfilled.
After this Pharaoh saw in a dream seven fat cattle emerge from the river of Egypt and feed in the marshes, and afterward seven other lean cattle that devoured the first, according to Genesis 41. Again he saw another dream: seven beautiful ears of grain upon one stalk, and afterward seven other deformed ears blasted by scorching wind.
In the morning Pharaoh called the wise men of Egypt to interpret these dreams, but they did not know how. At last the cupbearer, whose dream Joseph had truly interpreted in prison, remembered him and made him known to Pharaoh. At Pharaoh’s command Joseph was brought from prison, shorn, and adorned, and Pharaoh asked him for the interpretation of the dreams.
Joseph explained that each signified one effect: seven coming years of great fertility and afterward seven others of greatest scarcity. He advised the king to appoint an industrious man over this matter who, during the time of fertility, would place one-fifth of the grain each year into the king’s granaries so that provision could be made when the time of famine came.
Pharaoh accepted this counsel and appointed Joseph over the matter. He gave him a ring upon his hand, a linen robe, and a collar around his neck. He caused him to travel throughout Egypt with a herald going before him and crying out that everyone should bend the knee before him. Pharaoh called his name Savior of the World. He gave him as wife Asenath, daughter of Potiphar, priest of Heliopolis, by whom he had two sons, Manasseh and Ephraim. When the seven years of fertility had passed and the years of famine had begun, Joseph began to sell the abundant grain he had gathered.
Vincent places here in the Historical Mirror a beautiful story, drawn from I know not where, about how Asenath was most beautiful and honorable but proud, despising every man. At first she did not want Joseph, but afterward she most greatly desired to have him as her husband because of his beauty, wisdom, and modesty. He would not consent unless she first abandoned the idols she worshiped. Saddened at this, she was instructed by an angel and became faithful.
When Jacob heard that grain was being sold in Egypt, he sent ten of his sons to buy it, retaining Benjamin with him, according to Genesis 42. They entered the land of Egypt and appeared before Joseph. He recognized them, but they did not recognize him. He began to speak harshly to them and accused them of having come to spy out the land.
Speaking among themselves, they said that this tribulation had befallen them because of what they had done in selling their brother. At last Joseph required one of them, Simeon, to remain a captive until they returned with Benjamin. When they returned home, they told their father everything that had happened to them. They explained how Joseph had questioned them and how they had answered each matter, especially concerning their father and their young brother who had remained with him, and that they were required to bring Benjamin with them when they returned.
When the grain brought from Egypt had been consumed and Jacob commanded his sons to go into Egypt again to buy more, according to Genesis 43, they refused unless he sent Benjamin with them. Jacob feared that some misfortune might happen to him on the journey, but Judah took upon himself the obligation of bringing him back.
At Jacob’s command they took certain gifts from the best fruits of the land to offer Joseph. All of them went, including Benjamin, and presented themselves before Joseph. He had them brought into the house and a banquet prepared. They feared that he might bring an accusation against them because of the money returned in their sacks, and so they disclosed that it had been returned and brought other money. But they were reassured and told not to fear.
When Joseph entered the place where they were waiting, they offered the gifts and adored him. Asked about their father, they answered that he was well and that Benjamin, the young boy of whom they had spoken, was present. Joseph then ate with them and gave Benjamin a portion five times larger, according to Genesis 44.
When the banquet was finished, Joseph ordered that each man’s sack be filled with grain and that the money they had brought be placed in the mouths of the sacks. He ordered his own silver cup to be secretly placed in Benjamin’s sack. When this had been done and they had departed, Joseph soon sent his steward after them. On finding them, the steward rebuked them for stealing his cup.
When he had done this and they excused themselves, denying the deed, they freely offered that the one with whom it was found should be killed and that they themselves should become servants. A search was therefore made. When all the sacks had been opened, it was found in Benjamin’s sack. Grieving greatly, they all returned together to Joseph’s presence.
Joseph rebuked them for taking away the cup in which he practiced divination. According to Augustine, he said this not deceitfully but in jest, or according to the opinion of the common people. Judah, who had undertaken to bring Benjamin back, spoke many things in that cause. He asked Joseph to let Benjamin go free, lest their father die of grief when he did not return, and to allow Judah himself to remain Joseph’s servant in his place.
At last Joseph could contain himself no longer. After excluding the others, with many tears he revealed, according to Genesis 45, that he was Joseph whom they had sold. When he asked about his father, they could not answer because of their great fear. But he comforted them, saying, “Do not be afraid, and let it not seem hard to you that you sold me into Egypt. For the Lord sent me before you into Egypt for your salvation, that you might be preserved and not perish from famine.”
“For there are still five years to come in which the famine will endure. Return, therefore, and announce my glory to my father Jacob. Say to him on my behalf that he should come into Egypt with his whole household, and I shall feed you.”
When Pharaoh heard that Joseph’s brothers had come, he rejoiced with his whole household and told Joseph to send for them as he pleased. Joseph therefore sent wagons and many pack animals by which their possessions and the provisions for the household might be brought. He gave them robes, and gave more to Benjamin. When they returned and announced this to Jacob, he could scarcely believe, like one waking from sleep. He said, “I shall go and see my son before I die,” according to Genesis 46.
Jacob therefore departed from Canaan with his entire household. When he came to the Well of the Oath, he offered a sacrifice to God. In a dream Isaac called him and comforted him so that he would not fear to descend into Egypt, because there he was to be multiplied into a great nation.
Those begotten from Jacob and his sons who descended into Egypt are also described. They were seventy in all, apart from the women: twelve were Jacob’s own sons, while the others were his sons’ sons, and the names of each are given. Jacob sent Judah ahead to announce his arrival so that Joseph might meet him in Goshen. When they met, Jacob embraced Joseph, wept over him, and said, “Now I shall die joyful, because I have seen your face.”
Joseph made his brothers cautious so that, when he announced their arrival to Pharaoh, if they were asked about their work or occupation, they should say that they were shepherds. In this way they could dwell in the land of Goshen.
Joseph therefore informed Pharaoh of the arrival of his father and brothers, according to Genesis 47, and brought them all before him. When Pharaoh asked about their occupation, they said that they were shepherds and asked that he permit them to dwell in the land of Goshen. Pharaoh told Joseph to cause them to dwell there. When Jacob was asked by Pharaoh about his age, he said that he was 130 years old. Thus they were settled in Goshen.
As the famine continued throughout the world, and especially in Egypt and Canaan, the Egyptians first expended all their money as the price of wheat in order to obtain it. Afterward Joseph accepted their livestock as the price of wheat. Then they gave their lands and received wheat for seed, but on this condition: thereafter, each year and perpetually, they would give a fifth part of the fruits of all the lands of Egypt. The land of the priests was excepted and remained free, although they too were provided for from Pharaoh’s grain.
When Jacob fell ill, Joseph visited him, taking with him his two sons born of Asenath, according to Genesis 48. Jacob told Joseph that when the Lord appeared to him at Luz, He had promised to multiply his seed and give him the land of Canaan as a possession. He said that Joseph’s two sons, Manasseh and Ephraim, should be counted among Jacob’s sons, so that they would form tribes and receive their portion in the promised land like Jacob’s other sons. He also told Joseph that Jacob’s wife and Joseph’s mother had died and been buried near Ephrath, or Bethlehem.
When Jacob wished to bless Joseph’s sons and could no longer see, Joseph placed Manasseh, as the elder, at Jacob’s right, and the younger Ephraim at his left. But Jacob crossed his hands, placing the right upon the younger’s head and the left upon the other. When Joseph wished to change his hands, thinking this had happened by mistake, Jacob prevented him, saying that he knew what he was doing, and blessed them. He left Joseph one portion above his other sons, which he had taken from the hand of the Amorite.
At last Jacob assembled his twelve sons and foretold what would happen to them in the last times, according to Genesis 49, speaking particular things to each son. Especially when he blessed Judah, from whose tribe Christ was born, he foretold the time of the Messiah’s—that is, Christ’s—coming in the words, “The scepter shall not be taken away from Judah,” and so forth. Finally, he commanded them to bury his body at Hebron in the double cave where Abraham and Isaac were buried. Thus he died.
§ II
After mourning the death of his father Jacob, Joseph had his body embalmed with spices by the physicians. With Pharaoh’s permission, he and his brothers carried it into Canaan to be buried in the double sepulcher.
After this, Joseph’s brothers feared that he might wish to avenge himself for the injury they had inflicted upon him, namely by selling him. Adoring him, they asked on their father’s behalf that he forgive them that offense. Receiving them kindly with tears, Joseph reassured them. He said that this had happened by the Lord’s will in order to preserve them and many peoples from famine, and that God had converted their evil into good.
Finally Joseph died after completing 120 years of his life, commanding that his body be carried into Canaan when they departed from Egypt. These things are in Genesis 50.
According to Vincent in the Historical Mirror, Joseph died in the eightieth year of his leadership in Egypt, for he was thirty years old when he was made governor in Egypt, first after Pharaoh. It was the 287th year from the first promise made to Abraham in Mesopotamia; the 361st year from Abraham’s birth, at which the third age begins; and the year 2,209 from the beginning of the world according to the reckoning of our translation. According to the seventy interpreters, however, there are three thousand years and more.
According to Josephus, all Joseph’s brothers likewise commanded that they be buried in the land of Canaan, and there they were buried. Vincent places in his history the testaments of the twelve patriarchs.
Joseph was prince of Egypt under five kings. The first, who exalted him, is called simply Pharaoh, although the Master calls him Nephrem. The second was called Amosis; the third, Chebron; the fourth, Amenophes; and the fifth, Mephres. Joseph died in the ninth year of this Mephres.
After Joseph’s death Mephres became hostile toward the Hebrews and began to afflict them. Then began their hard servitude in Egypt, which was prolonged for 144 years until the giving of the law, so that the number of 430 years from the first promise made to Abraham might be fulfilled. The Lord had then said to him, “Go forth from your land,” and so forth. To this is referred what the Apostle says in Galatians 4, namely that the law was given after 430 years.
Mephres, therefore, forgetful of Joseph’s benefits, together with his Egyptian people began to afflict the Hebrews in many ways. First they oppressed them with hard works of mud and brick: they had to remove mud from the streets and roads in cleansing the city, bake bricks and build a city of tabernacles, and divide the river through many channels.
They burdened the Hebrews so that, broken by their labors, they would not know their wives and beget children, for the Egyptians envied their multiplication, wealth, and industry. But by God’s working the Hebrews multiplied more every day.
For this reason another kind of wickedness was introduced for their extermination. Mephres commanded the Hebrew midwives, Shiphrah and Puah, to kill the males in the performance of their office but preserve the females. Led by piety, they did not do this, although they excused themselves falsely before Pharaoh.
He added another most cruel invention. Under penalty of death, he commanded that when Hebrew women bore males they should cast them into the river, while preserving the females, lest that people, fit for war, be multiplied. These things are in Exodus 1.
Because many little children were drowned in the river on account of that decree, the Master says it is believed that, for this crime, Egypt fell into the error of worshiping Apis as a god. Apis was, as Pliny says he himself saw, a certain bull that unexpectedly emerged from that river, bearing upon his right shoulder a white mark in the likeness of a horned moon. When it appeared, either once a year or, according to others, once in ten years, all the Egyptians assembled with diverse kinds of music and adored it. On that same day it vanished.
Augustine says in The City of God that Apis was the son of Phoroneus, king of the Argives. Coming by ship into Egypt, he took the kingdom for himself. After his death they venerated him as a god, a public edict having been issued that anyone who said he had been a human being should be killed. In his honor they reared and venerated an ox. The Egyptians worshiped this Apis as their greatest god and also called him Serapis.