Against the Galileans 17


31 Nowhere is God shown as angry, or resentful, or wroth, or taking an oath, or inclining first to this side, then suddenly to that, or as turned from his purpose, as Moses tells us happened in the case of Phinehas. If any of you has read the Book of Numbers he knows what I mean. For when Phinehas had seized with his own hand and slain the man who had dedicated himself to Baal-peor, and with him the woman who had persuaded him, striking her with a shameful and most painful wound through the belly, as Moses tells us, then God is made to say : Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, in that he was jealous with my jealousy among them; and I consumed not the children of Israel in my jealousy[Numbers 25. 11]. What could be more trivial than the reason for which God was falsely represented as angry by the writer of this passage? What could be more irrational, even if ten or fifteen persons, or even, let us suppose, a hundred, for they certainly will not say that there were a thousand,----however, let us assume that even as many persons as that ventured to transgress some one of the laws laid down by God; was it right that on account of this one thousand, six hundred thousand should be utterly destroyed? For my part I think it would be better in every way to preserve one bad man along with a thousand virtuous men than to destroy the thousand together with that one. . . .

32 For if the anger of even one hero or unimportant demon is hard to bear for whole countries and cities, who could have endured the wrath of so mighty a God, whether it were directed against demons or angels or mankind? It is worth while to compare his behaviour with the mildness of Lycurgus and the forbearance of Solon, or the kindness and benevolence of the Romans towards transgressors. But observe also from what follows how far superior are our teachings to theirs. The philosophers bid us imitate the gods so far as we can, and they teach us that this imitation consists in the contemplation of realities. And that this sort of study is remote from passion and is indeed based on freedom from passion, is, I suppose, evident, even without my saying it. In proportion then as we, having been assigned to the contemplation of realities, attain to freedom from passion, in so far do we become like God. But what sort of imitation of God is praised among the Hebrews? Anger and wrath and fierce jealousy. For God says : Phinehas hath turned away my wrath from the children of Israel, in that he was jealous with my jealousy among them. For God, on finding one who shared his resentment and his grief, thereupon, as it appears, laid aside his resentment. These words and others like them about God Moses is frequently made to utter in the Scripture.

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