On the question why certain Names in the Holy Scriptures are changed (166-170)

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

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?

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;" [*] 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.

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." [*] 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;

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.