There was added also, this most forcible charm of all, that he had become the father of this son not in the prime of his life, but in his old age. For parents become to a certain degree insane in their affection for children of their old age, either from the circumstance of their having been wishing for their birth a long time, or else because they have no longer any hope that they shall have any more; nature having taken her stand there as at the extreme and furthest limit.
Section 196
Now there is nothing unnatural or extraordinary in devoting one child to God out of a numerous family, as a sort of first fruits of all one’s children, while one still has pleasure in those who remain alive, who are no small comfort and alleviation of the grief felt for the one who is sacrificed. But the man who gives the only beloved son that he is possessed of performs an action beyond all powers of language to praise, as he is giving nothing to his own natural affection, but inclining with his whole will and heart to show his devotion to God.
Section 197
Accordingly this is an extraordinary and almost unprecedented action which was done by Abraham. For other men, even if they have yielded up their children to be sacrificed on behalf of the safety of their native land or of their armies, have either remained at home themselves, or have kept at a distance from the altar of sacrifice; or at least, if they have been present they have averted their eyes, and left others to strike the blow which they have not endured to witness.
Section 198
But this man, like a priest of sacrifice himself, did himself begin to perform the sacred rite, although he was a most affectionate father of a son who was in all respects most excellent. And, perhaps, according to the usual law and custom of burnt offerings he was intending to solemnise the rite by dividing his son limb by limb. And so he did not divide his feelings and allot one part of his regard to his son and another part to piety to God: but he devoted his whole soul, entire and undivided, to holiness; thinking but little of the kindred blood which flowed in the victim.
Section 199
Now of all the circumstances which we have enumerated what is there which others have in common with Abraham? What is there which is not peculiar to him, and excellent beyond all power of language to praise? So that every one who is not by nature envious and a lover of evil must be struck with amazement and admiration for his excessive piety, even if he should not call at once to mind all the particulars on which I have been dwelling, but only some one of the whole number; for the conception of any one of these particulars is sufficient by a brief and faint outline to display the greatness and loftiness of the father’s soul; though there is nothing petty in the action of the wise man.
Section 200
But the things which we have here been saying do not appear solely in the plain and explicit language of the text of the holy scriptures; but they appear, moreover, to exhibit a nature which is not so evident to the multitude, but which they who place the objects of the intellect above those perceptible by the outward senses, and who are able to appreciate them, recognise. And this nature is of the following description.
Section 201
The victim who was about to be sacrificed is called in the Chaldaean language, Isaac; but if this name be translated into the Grecian language, it signifies, "laughter;" and this laughter is not understood to be that laughter of the body which is frequent in childish sport, but is the result of a settled happiness and rejoicing of the mind.
Section 202
This kind of laughter the wise man is appropriately said to offer as a sacrifice to God; showing thus, by a figure, that to rejoice does properly belong to God alone. For the human race is subject to sorrow and to exceeding fear, from evils which are either present or expected, so that men are either grieved at unexpected evils actually pressing upon them, or are kept in suspense, and disquietude, and fear with respect to those which are impending. But the nature of God is free from grief, and exempt from fear, and enjoys an immunity from every kind of suffering, and is the only nature which possesses complete happiness and blessedness.
Section 203
Now to the disposition which makes this confession in sincerity, God is merciful, and compassionate, and kind, driving envy to a distance from him; and to it he gives a gift in return, to the full extent of the power of the person benefited to receive it, and he all but gives such a person this oracular warning, saying, "I well know that the whole species of joy and rejoicing is the possession of no other being but me, who am the Father of the universe;
Section 204
nevertheless, though it belongs to me, I have no objection to those who deserve it enjoying a share of it. But who can be deserving to do so, save he who obeys me and my will? for to this man it shall be given to feel as little grief as possible and as little fear as possible, proceeding along that road which is inaccessible to passions and vices, but which is frequented by excellence of soul and virtue."
Section 205
And let no one fancy that that unmixed joy, which is without any alloy of sorrow, descends from heaven to the earth, but rather, that it is a combination of the two, that which is the better being predominant in the mixture; in the same manner as the light in heaven is unalloyed and free from any admixture of darkness, but in the sublunary atmosphere it is mingled with dark air.
Section 206
For this reason, it seems to me to have been, that Sarah, Genesis xviii. iS. the namesake of virtue, who had previously laughed, denied her laughter to the person who questioned her as to the cause of it, fearing lest she might be deprived of her rejoicing, as belonging to no created being, but to God alone; on which account the holy Word encouraged her, and said, "Be not afraid," thou hast laughed a genuine laugh, and thou hast a share in real joy;
Section 207
for the Father has not permitted the race of mankind to be wholly devoured by griefs, and sorrows, and incurable anguish, but has mingled in their existence something of a better nature, thinking it fitting that the soul should sometimes enjoy rest and tranquillity; and he has also designed that the souls of wise men should be pleased and delighted for the greater portion of their existence with the contemplation of the soul.