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348 comes only from matter. Hence it cannot be said that he punishes the evil doer for his sin.

Experience also testifies against this view, for we see the just suffer and the wicked prosper. The manner in which Eliphaz, Bildad and Zophar wish to defend God's justice will not hold water. Man's own folly will account perhaps for some evils befalling the righteous and some good coming to the wicked. But it will not account for the failure of the good man to get the reward he deserves, and of the wicked to receive the punishment which is his due. The righteous man often has troubles all his life no matter how careful he is to avoid them, and correspondingly the same is true of the wicked, that he is prosperous, despite his lack of caution and good sense. To avoid these objections as Eliphaz does by saying that if the wicked man himself is not punished, his children will be, is to go from the frying pan into the fire. For it is not just either to omit to punish the one deserving it, or to punish another innocent man for him. Nor is Zophar's defence any better. For the same man, with the same temperament and disposition, often suffers more when he is inclined to do good, and is prosperous when he is not so scrupulous. Bildad is no more successful than the other two. The evils coming to the righteous are often real and permanent. But neither does the Bible compel us to believe that God looks out for all individuals. This is especially true in reference to punishment, as can be gathered from such expressions as "I will hide my face from them, and they shall be given to be devoured" (Deut. 31, 17), or "As thou hast forgotten the law of thy God, so will I myself also forget thy children" (Hosea 4, 6). These expressions indicate that God does not punish the individuals directly, but that he leaves them to the fate that is destined for them by the order of the heavenly bodies. True there are other passages in Scripture speaking of direct punishment, but they may be interpreted so as not to conflict with our conclusions.

Having seen that neither of the two extreme views is correct, it remains to adopt the middle course, namely, that some individuals are provided for specially, and others not. The nearer a person is to the Active Intellect, the more he receives divine providence and care. Those people who do not improve their capabilities, which they possess as members of the species, are provided for only as members of the