על הנטיעה כ׳Concerning Noah's Work as a Planter 20
א׳
1[85] Now that we have adequately dealt with the further subject of the plot in which the tree blooms, let us work out as our last point that of the fruit. What its fruit is, then, Moses himself shall inform us: for ’tis said “he called upon it the Name of the Lord, as God eternal” (Gen. 21:33).
ב׳
2[86] The titles, then, just mentioned exhibit the powers of Him that IS; the title “Lord” the power in virtue of which He rules, that of “God” the power in virtue of which He bestows benefits. This is why the name “God” is employed throughout all the record of Creation given by Moses, that most holy man. For it was fitting that the Creator should be spoken of by a title coming to Him through that power in virtue of which, when bringing the world into being, He set and ordered it.
ג׳
3[87] In so far as He is Ruler, He has both powers, both to bestow benefits and to inflict evil, changing His dealing as the recompense due to the doer of every deed demands: but in so far as He is Benefactor, He wills only the one, to bestow benefits.
ד׳
4[88] Very great good would come to the soul from ceasing to be of two minds in face of the King’s readiness to put forth His might in either direction, and if it would resolutely break down the fear that hangs over it owing to the dread force of His sovereignty, and kindle the flame of that most sure hope of winning and enjoying good things, which is afforded by the fact that to be bountiful is His choice and delight.
ה׳
5[89] The title “God Eternal” is equivalent to “He that is, not sometimes gracious and sometimes not so, but continuously and always; He that without intermission bestows benefits; He that causes His gifts to follow each other in ceaseless flow; He who makes His boons come round in unbroken cycle, knitting them together by unifying forces; He who lets no opportunity of doing good go by; He who is Lord, and so is able to hurt also.”