על שהרע נוהג לארוב לטוב י״זThat the Worse is wont to Attack the Better 17
א׳
1[57] I think that I have now said enough as to those who seem to do good or evil to others. For we have found that it is to themselves that they do the one or the other. Let us investigate what follows. A question is put thus, “Where is Abel thy brother?” (Gen. 4:9). To this question Cain replies, “I know not. Am I my brother’s keeper?” (ibid.). This requires us to consider the point, whether God can strictly be said to ask a question. For he that makes an inquiry or asks a question does so in regard to matters about which he is ignorant, looking for an answer, as the result of which he will know what now he does not know. But all things are known to God, not only things present and things past, but also things future.
ב׳
2[58] What advantage then does an answer confer, when it is not going to bring about for the inquirer any acquisition of knowledge? The fact is that such expressions cannot be used in their strict sense in the case of the First Cause (i.e. God). Just as it is possible to tell a verbal lie without lying, so it is possible to propound a question or inquiry without either asking or inquiring. What then, someone will perhaps say, is the object of the use of such expressions? That the soul that is to give the answers may be convicted by itself touching its good or evil utterances, with no other, either to accuse it or to plead on its behalf.
ג׳
3[59] When God puts a question to the wise one, “Where is thy virtue?” (Gen. 18:9)—(I refer to the question put to Abraham about Sarah), He asks not because He is ignorant, but because He thinks it necessary that Abraham should answer, with a view to set in bold relief the praise shown by the speaker’s own words to be due. We are told, you see, that he said “Lo, she is in the tent,” that is, in the soul. What matter for praise, then, is it that springs out of the answer? What he says is, “Lo, I have virtue laid up by me as some precious treasure, and this by itself does not make me happy.
ד׳
4[60] For happiness consists in the exercise and enjoyment of virtue, nor in its mere possession. But I could not exercise it, shouldest Thou not send down the seeds from heaven to cause her to be pregnant, and were she not to give birth to Isaac, i.e. happiness in its totality, and I have made up my mind that happiness is the exercise of perfect virtue in a perfect life.” Accordingly God is well pleased with the motive of his answer, and consents to bring to pass in due season what he had requested.