He laughed then very naturally, even though laughter did not as yet appear to have been scattered among the human race: and not only did he laugh but the woman also laughed; for it is said presently, "And Sarrah laughed in herself, saying, There has never up to the present time come any good unto me of its own accord without care on my part; but he who has promised is my Lord, and is older than all creation, and him I must of necessity believe."
Section 167
And at the same time it also teaches us that virtue is naturally a thing to be rejoiced at, and that he who possesses it is at all times rejoiced; and, on the contrary, that vice is a painful thing, and that he who possesses that is most miserable. And do we even now marvel at those philosophers who affirm that virtue consists in apathy?
Section 168
For, behold, Moses is found to be the leader of this wise doctrine, as he represents the good man as rejoicing and laughing. And in other passages he not only speaks of him in that way, but also of all those who come to the same place with him; for he says, "And when he seeth thee he will rejoice in himself;" Exodus iv. 14. as if the bare sight of a good man were by itself sufficient to fill the mind with cheerfulness while the soul would cast off its most fearful burden, sorrow.
Section 169
But it is not allowed to every wicked man to rejoice, as it is said in the predictions of the prophet, "There is no rejoicing for the wicked, says God." Isaiah xlviii. 22. For this is truly a divine saying and oracle, that the life of every wicked man is melancholy, and sad, and full of unhappiness, even if with his face he pretends to feel happiness;
Section 170
for I should not say that the Egyptians rejoiced in reality when they heard that the brethren of Joseph were come, but that they only feigned joy, putting on a false appearance like hypocrites; for no convictor, when standing by and pressing upon a foolish man is a pleasure to him, just as no physician is to an intemperate man who is sick; for labour attends on what is useful, and laziness on what is hurtful. And those who prefer laziness to labour are very naturally hated by those who advise them to a course which will be useful and laborious.
Section 171
When, therefore, you hear that "Pharaoh and all his servants rejoiced on account of the arrival of Joseph’s brethren," Genesis xlv. 16. do not think that they rejoiced in reality, unless perhaps in this sense, that they expected that he would become changed from the good things of the soul in which he had been brought up, and would come over to the profitless Exodus iv. 14. Isaiah xlviii. 22. Genesis xlv. 16. appetites of the body, having adulterated the ancient and hereditary coinage of that virtue which was akin to him.
Section 172
The mind, then, which is devoted to pleasure, having entertained these hopes, does not think that it is sufficient to attract the younger men, and those who are as yet only attending the schools of temperance, by its allurements; but it looks upon it as a terrible thing, if it cannot also bring over the elder reasoning, the more impetuous passions of which have now passed their prime;
Section 173
for in a subsequent passage Joseph says to them, proposing injuries to them as though they were benefits, "Now, therefore, bringing with you your father and all your possessions, come hither to me;" Genesis xlv. 18. speaking in this way of Egypt and of that terrible king who drags back all our paternal inheritance and the good things which really belong to us and which have advanced beyond the body (for by nature they are free), endeavouring by force to surrender them to a very bitter prison, having, as the holy scripture tells us, "appointed as guardian of the prison Pentaphres, the eunuch and chief cook," Genesis xxxix. 1. who was a man in great want of all that is good, and who had been deprived of the generative parts of the soul; and who was also unable to sow and to plant any of those things which bear upon instruction; but who like a cook slew the living animals, and cut them up and divided them in different portions limb by limb, and who wallowed about in dead and lifeless bodies and things equally, and who, by his superfluous preparations and refinements, excited and stirred up the appetites of the profitless passions, which it was natural to expect that those who were able to tame them should mollify.
Section 174
And he also says, "I will give unto you of all the good things of Egypt, and you shall eat of the marrow of the earth." Genesis xlv. 18. But we will say unto him, We who keep our eyes fixed on the good things of the soul do not desire those of the body. For that most delicious desire of the former things, when once implanted in the mind, is well calculated to engender a forgetfulness of all those things which are dear to the flesh.
Section 175
Something like this, then, is the falsely named joy of the foolish. But the true joy has already been described, which is adapted only to the virtuous, "Therefore, falling Genesis xlv. 18. Genesis xxxix. 1. Genesis xlv. 18. down, he laughed." Genesis xvii. 17. Not falling from God, but from himself; for he stood near the unchangeable God, but he fell from his own vain opinion.
Section 176
On which account that pride which was wise in its own conceit, having been thrown down, and the feeling which is devoted to God having been raised in its place, and being established around the only unalterable being, he, immediately laughing, said in his mind, "Shall a child be born to one who is a hundred years old, and shall Sarrah, who is ninety years old, have a child?"
Section 177
Do not fancy, my good friend, that that word, "he said" not with his mouth but "in his mind," Genesis xvii. 20. has been added for no especial use; on the contrary, it is inserted with great accuracy and propriety. Why so? Because it seems by his saying, "Shall a child be born to him who is a hundred years old?" that he had a doubt about the birth of Isaac, in which he was previously stated to believe; as what was predicted a little before showed, speaking thus, "This child shall not be thy heir, but he who shall come out of thee;" and immediately afterward he says, "Abraham believed in the Lord, and it was counted to him for righteousness."
Section 178
Since then it was not consistent for one who had already believed to doubt, he has represented the doubt as of no long continuance, extending only as far as the mouth and the tongue, and stopping there at the mind which is endowed with such celerity of motion; for, says the scripture, "he said in his mind," which nothing, and no person ever so celebrated for swiftness of foot, could ever be able to outstrip, since it outruns even all the winged natures;