---
title: "On Rewards and Punishments"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 10 of 14
url: https://scriptura.si/works/philo-tlg026-yonge-ogl/10/
cite: "Philo of Alexandria, tr. C. D. Yonge, On Rewards and Punishments, section 10. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg026-yonge-ogl/10/"
---

# On Rewards and Punishments

*Philo of Alexandria, tr. C. D. Yonge*

## 10. Section 115

Source: https://scriptura.si/works/philo-tlg026-yonge-ogl/10/ · cite a paragraph as https://scriptura.si/works/philo-tlg026-yonge-ogl/10/#p-N

[¶0] and I say this with reference to those who wish to imitate models of excellent and admirable beauty, that they may not despair of a change for the better, nor of an alteration and improvement from that dispersion, as it were, of the soul which vice engenders, so that they may be able to effect a return to virtue and wisdom.

### Section 116

[¶2] For when God is favourable every thing is made easy. And he is favourable to those who display modesty and due reverence, and who seek to pass over from intemperance to temperance, and who reproach themselves for all the blameable actions of their life, and for all the base images which they have stamped upon their polluted souls, and who aim at a tranquil state of the passions, and who keep constantly in view, as the proper object of their pursuit, a calmness and serenity of life.

### Section 117

[¶4] As therefore God, by one single word of command, could easily collect together men living on the very confines of the earth, bringing them from the extremities of the world to any place which he may choose, so also the merciful Saviour can bring back the soul after its long wandering, after it has been straying about in every direction, and been ill-treated by pleasure and desire, most imperious mistresses, and guide it easily from a trackless waste into a regular road when it has once determined to flee from evil without ever looking back, a flight not liable to reproach, but the cause of its preservation, which no one will do wrong to pronounce more desirable than any return.

### Section 118

[¶6] These, then, of which we have already spoken, are what are called external goods, victory over one’s enemies, superiority in war, confirmation of peace, and abundance of those good things which belong to peace, riches, and honours, and authorities, and the praises which always follow those who are successful, as they are extolled by every mouth both of friends and enemies, by the one through fear, and by the others out of good will. We must now proceed to speak of what is more nearly connected with us than these things, namely, about those things which affect the body.

### Section 119

[¶8] The lawgiver says, then, that a perfect freedom from disease in every respect, both privately and generally, shall be allotted to those persons who labour in the service of virtue and who make the sacred laws the guides of all their speeches and actions in life; and if there should any infirmity affect them it will not be for the sake of injuring them, but with a view to remind a mortal that he is mortal, so as to eradicate overbearing pride and improve his disposition. And sound health will follow, and a good condition of the outward senses, and a perfectness and completeness in all the parts, conducive to the unimpeded performance of those duties for which each man has been born.

### Section 120

[¶10] For God has thought fit to give as a reward to the virtuous a house thoroughly well built and well put together from the foundations to the roof; and the most natural house for the soul is the body, inasmuch as it does many things necessary and useful for life, and especially on account of the mind which has been purified by perfect purifications;

### Section 121

[¶12] and which, having been initiated in the divine mysteries, and having learnt to dwell only among the motions and periodical revolutions of the heavenly bodies, God has honoured with tranquillity, wishing it to be completely undisturbed and exempt from any contact of those passions which the necessities of the body engender, adding, out of covetousness, a desire for sovereignty over the passions. For either the heaven has caused a chill to something, or has scorched something, or has made something dry, or else, on the contrary, has melted and liquefied it; from all which causes the mind is unable to keep its path through life quite II 2 straight and independent.

### Section 122

[¶14] But if it has its abode in a healthy body, then it will with great care and tranquillity dwell among and devote all its leisure to the meditations of wisdom, having obtained a happy and fortunate existence.

### Section 123

[¶16] This is the mind which has drunk strong draughts of the beneficent power of God, and has feasted on his sacred words and doctrines. This is the mind in which the prophet says that God walks as in his palace; for the mind of the wise man is in truth the palace and the house of God. And he who is the God of all things is peculiarly called the God of this mind; and again this mind is by a peculiar form called his people, not the people of any particular rulers, but of the one only and true ruler, the Holy One of holies.

### Section 124

[¶18] This is the mind which a little while ago was enslaved to many pleasures and many desires, and to innumerable necessities arising from weaknesses and desires; but its evils God crushed in slavery, having elected to bring it to freedom. This is the mind which has received a favour not to be suppressed in silence, but rather to be proclaimed abroad and announced in every quarter, on account of the authority and power of its champion and defender, by which it was not thrust down to the tail, but was raised upwards to the head.

### Section 125

[¶20] But all these statements are uttered in a metaphorical form, and contain an allegorical meaning. For as in an animal the head is the first and best part, and the tail the last and worst part, or rather no part at all, inasmuch as it does not complete the number of the limbs, being only a broom to sweep away what flies against it; so in the same manner what is said here is that the virtuous man shall be the head of the human race whether he be a single man or a whole people. And that all others, being as it were parts of the body, are only vivified by the powers existing in the head and superior portions of the body.

### Section 126

[¶22] These are the prayers on behalf of good men who fulfil the laws by their actions which it is said will be accomplished by the grace of the bounteous and beneficent God, who honours and rewards all that is good for the sake of its similarity to himself. We must now consider the curses appointed against those who transgress the commandments and the laws. A TREATISE ON CURSES,

### Section 127

[¶24] The lawgiver of our nation denounces the first curse as the lightest of evils, namely, poverty and indigence, and a want of all necessary things, and a participation in every kind of destitution; for, says he, "The enemy shall lay waste the corn-fields before they are ripe, and when the corn is ripened they shall suddenly come and reap it." Deuteronomy xxviii. 33. Thus causing a twofold calamity, famine to their friends and abundance to their enemies; for the prosperity of one’s enemies is more, or, at all events, not less painful than one’s own misfortunes.