of character visible in early infancy subsequently reach maturity and en-
able the hero to play his destined role in life. In Philo’s view, all the forefa-
thers, starting from Enosh, were men “yearning after virtue” (Abr.48).
Each did so in his own particular way, Enosh, for example, by setting his
hope on the Creator. The exemplary triad, Abraham, Isaac and Jacob, how-
ever, were of an exceptionally high order, embodying virtue to such an ex-
tent that they practically transcended their human status and represented
the pure virtues of teaching, nature, and practice (Abr.54). Joseph, by con-
trast, is an appendix personifying the politician compromising virtue be-
cause of pressing circumstances.
TheLife of Abrahamis famous for its interpretation of Abraham’s mi-
gration to the land of Canaan (Abr.62–80). Philo offers two complemen-
tary perspectives, one literal and the other allegorical. Abraham’s migra-
tion in the literal sense, Philo explains, was “more of the soul than of the
body,” because the patriarch showed an exceptional degree of detachment
from earthly things, while proving to be wholly devoted to the divine com-
mand (Abr.66). This attitude enabled him to take a solitary step, leaving
behind all his material attachments. On the allegorical level, Abraham’s
migration signifies the path of a “virtue-loving soul in its search for the
true God” (Abr.69). The different stages of the journey thus represent dif-
ferent stages of spiritual development, Chaldea signifying reliance on visi-
ble phenomena and Haran trust in the senses, while the land of Canaan/Is-
rael symbolizes the soul’s ascent to God himself. In a passage that has
sometimes been identified as descriptive of a mystical experience, Philo
explains how God in his love for humankind does not turn away his face
“when the soul approaches” (Abr.79). The literal and the allegorical inter-
pretation thus complement each other, one presenting a historical exam-
ple of the correct spiritual attitude, the other envisioning any soul on its
path to God.On the Decalogue (De decalogo), On the Special Law
(De specialibus legibus), On the Virtue (De virtutibus),
On Rewards and Punishments (De praemiis et poenis)
The third part of Philo’sExpositionis devoted to a treatment of the Mosaic
legislation itself. His discussion is divided into five books, one treating the
Decalogue(De decalogo),the other four dealing with the specific laws(De
specialibus legibus).Two additional treatises function as an epilogue: one271PhiloEERDMANS -- Early Judaism (Collins and Harlow) final text
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