On the Life of the Wise Man made perfect by Instruction or, on the Unwritten Law, that is to say, on Abraham (96-100)

And the merciful and gracious God, who takes compassion on the stranger, and who fights on behalf of those who are unjustly oppressed, inflicted in a moment painful sufferings and

and his whole household also received their share of his punishment, because none of them had felt any indignation at his lawless conduct, but had all consented to it, and had all but co-operated actively in his iniquity.

In this manner the chastity of the woman was preserved, and God condescended to display the excellence and piety of her husband, giving him the noblest reward, namely, his marriage free from all injury, and even from all insult, so as no longer to be in danger of being violated; a marriage which however was not intended to produce any limited number of sons and daughters, but an entire nation—the most God-loving of all nations—and one which appears to me to have received the offices of priesthood and prophecy on behalf of the whole human race.

I have heard men versed in natural philosophy interpreting this passage in an allegorical manner with no inconsiderable ingenuity and propriety; and their idea is, that the man here is a symbolical expression for the virtuous mind, conjecturing from the interpretation of his name that what is intended to be indicated is the virtuous disposition existing in the soul; and that by his wife is meant virtue, for the name of his wife is, in the Chaldaean language, Sarah, but in Greek "princess," because there is nothing more royal or more worthy of pre-eminence than virtue.

And the marriage in which pleasure unites people comprehends the connection of the bodies, but that which is brought about by wisdom is the union of reasonings which desire purification, and of the perfect virtues; and the two kinds of marriage here described are extremely opposite to one another;