Genesis 37:1Meaning & Commentary from the Church Fathers

In doing so, we too might be honored with the same grace of God as those deemed righteous. ‘God is not partial, but in every nation, he who fears Him and works righteousness is accepted by Him’ (Acts 10:34). Thus, should we desire, nothing can hinder us from receiving the same, or even greater, divine assistance. If He observes our sincere efforts and that we choose what pleases Him over human interests, He will manifest such care for us that we become invincible in all circumstances.

We face a persistent foe who harbors relentless animosity towards us; therefore, we must strive diligently to overcome his schemes and rise above his attacks. Our victory can come only through living a virtuous life, which attracts help from above. The purest life serves as the foundation and root of virtue. Once such a foundation is firmly established, overcoming all other challenges becomes manageable; passions for wealth, fame, envy, and other temptations will not overpower us. Allow me to explain how this works. Within the individual whose conscience is unblemished and free from vice, the Sovereign of all will take residence: ‘Blessed are the pure in heart, for they shall see God’ (Matthew 5:8). When one is honored to have Him dwelling within, they find themselves in a state that perceives earthly matters with profound indifference. The visible world appears to such a person as mere shadows and dreams; their heart longs for nothing found in this life, as if they are already in heaven. This was exemplified by Paul, the teacher of the nations, who boldly proclaimed, ‘Seek ye proof whether Christ speaks in me’ (2 Cor. 13:3), and again, ‘It is no longer I who live, but Christ lives in me’ (Gal. 2:20). He further remarks, ‘But the life I now live in the flesh, I live by faith.’ Do you recognize in this a body-bound man, yet speaking of all things as if he belonged to the next life?

Let us all revere such a one, striving to mortify the desires of the flesh and render them inactive towards sin. In this way, we can offer them to God as a pleasing sacrifice. Does something seem peculiar about such a sacrifice? When the members of the body are rendered lifeless, they become most fitting for offering. And why is this? Because it is a spiritual sacrifice, devoid of any sensual element. A sensual sacrifice excludes not only all that is dead but even anything living that bears any defect, ensuring it can never be a desirable offering. This was established from the beginning, not merely to serve as a regulation, but to guide us gradually, through our observations of the physical, to offer both spiritual and sensible sacrifices with the same care. In physical sacrifices, corruption might manifest, for instance, through the absence of an ear or tail; in the spiritual realm, corruption lies in deceit, lust, luxury, greed, and every form of sin. While the sacrificial animal was to be unblemished and free from corruption, our offerings require us to be dead to worldly desires to prepare ourselves as spiritual sacrifices.

Let us not overlook this truth; having established it within our minds, let us strive to be no less meticulous than the Jews, who displayed great attention in their sacrificial practices. Even while seated by the lampstand, they exercised care in assessing their offerings. With the privilege of illumination from the Sun of truth, and having moved from shadow to reality, we ought to emulate this same mindfulness regarding spiritual offerings. Let us pay attention to even what may seem like minor sins; each day, we must hold ourselves accountable in our words and actions, subjecting ourselves to correction that we may avoid judgment in the age to come. Hence, Paul instructs, ‘For if we judged ourselves, we would not be judged’ (1 Cor. 11:31). By evaluating ourselves in our daily failings, we can evade the harshness of future judgment. However, if we remain negligent, ‘we are judged,’ as Paul states, ‘and chastened by the Lord.’ Therefore, let us engage in self-examination with utmost sincerity, entering the court of our conscience where no external eyes can see, testing our thoughts and rendering righteous decisions upon ourselves. This will foster a mindset that, in fear of impending judgment, refrains from passions, suppresses impulses, and, bearing in mind that watchful Eye, we can prevent the devil from gaining access to us.

Our experiences clearly demonstrate that negligence leads us to suffering. If we truly seek to be alert, we could effortlessly shake off all of his deceptions; when we stumble into sin, it is not through force from him, but from our own carelessness. He is able to dominate us, not through compulsion, but rather through allure. And it lies within our grasp—not to be misled by such deception—if we wish merely to remain awake and vigilant, not because we possess such strength, but rather because, in this endeavor, we receive honor and assistance from above. When we exert effort on our part, everything will align with the Lord’s will. Let us be vigilant and, recognizing the schemes of the wicked one, remain constantly alert, praying to God for His aid in our battles against the devil. This approach will render us formidable against him, allowing us to evade his snares, receive divine support, and attain eternal blessings, which will be granted to us all, through the grace and mercy of our Lord Jesus Christ, to whom, with the Father and the Holy Spirit, be glory, power, and honor, now and forever, and unto all ages. Amen.

The narrative then unfolds the onset of Joseph's trials (Genesis 37:2), the reasons behind his brothers' animosity toward him (Genesis 37:2-11), the details of his initial misfortune (Genesis 37:12-28), Jacob’s sorrowful reflections and mourning over Joseph’s supposed death (Genesis 37:29-35), and finally, Joseph's arrival in Egypt (Genesis 37:36).