Chapter XVI.--Why the Wicked One is Entrusted with Power.
And Simon said to this: "I have one thing more to say in regard to the wicked one. Assuredly, since God made him out of nothing, he is in this respect wicked, [1441] especially since he was able to make him good, by giving him at his creation a nature in no way capable of selecting wickedness." And Peter said: "The statement that He created him out of nothing, with a power of choice, is like the statement we have made above, that, having made such a constitution as can rejoice in evils, He Himself appears to be the cause of what took place. But since there is one explanation of both statements, we shall show afterwards why it was that He made him rejoice in the destruction of the wicked." And Simon said: "If he made the angels also voluntary agents, and the wicked one departed from a state of righteousness, why has he been honoured with a post of command? Is it not plain that he who thus honoured him takes pleasure in the wicked, in that he has thus honoured him?" [1442] And Peter said: "If God set him by law, when he rebelled, to rule over those who were like him, ordering him to inflict punishment on those who sin, He is not unjust. But if it be the case that He has honoured him even after his revolt, He who honoured him saw beforehand his usefulness; for the honour is temporary, and it is right that the wicked should be ruled by the wicked one, and that sinners should be punished by him."
[1441] The ms. reads: "In this respect he who made him is wicked, who gave existence to what was non-existent."
[1442] The Greek is either ungrammatical or corrupt, but the sense is evident.
Chapter XVII.--The Devil Has Not Equal Power with God.
And Simon said: "If, then, he exists for ever, is not the fact of the sole government of God thus destroyed, since there is another power, namely, that concerned with matter, which rules along with Him?" And Peter said: "If they are different in their substances, they are different also in their powers, and the superior rules the inferior. But if they are of the same substance, then they are equal in power, and they are in like manner good or bad. But it is plain that they are not equal in power; for the Creator put matter into that shape of a world into which He willed to put it. Is it then at all possible to maintain that it always existed, being a substance; and is not matter, as it were, the storehouse of God? For it is not possible to maintain that there was a time [1443] when God possessed nothing, but He always was the only ruler of it. Wherefore also He is an eternal sole ruler; [1444] and on this account it would justly be said to belong to Him who exists, and rules, and is eternal." [1445] And Simon said: "What then? Did the wicked one make himself? And was God good in such a way, that, knowing he would be the cause of evil, he yet did not destroy him at his origination, when he could have been destroyed, as not yet being perfectly made? For if he came into being suddenly and complete, then on that account [1446] he is at war with the Creator, as having come suddenly into being, possessed of equal power with him."
[1443] This passage is supposed by most to be defective, and various words have been suggested to supply the lacuna.
[1444] Or, "monarch." But only two letters of the word are in the ms.; the rest is filled in by conjecture.
[1445] Supplied by conjecture.
[1446] Three words are struck out of the text of the ms. by all editors, as being a repetition.
Chapter XVIII.--Is the Devil a Relation?
And Peter said: "What you state is impossible; for if he came into existence by degrees, He could have cut him off as a foe by His own free choice. And knowing beforehand that he was coming into existence, He would not have allowed him as a good, had He not known that by reason of him what was useful was being brought into existence. [1447] And he could not have come into existence suddenly, complete, of his own power. For he who did not exist could not fashion himself; and he neither could become complete out of nothing, nor could any one justly say that he had substance, [1448] so as always to be equal in power if he were begotten." And Simon said: "Is he then a mere relation, and in this way wicked? [1449] --being injurious, as water is injurious to fire, but good for the seasonably thirsty land; as iron is good for the cultivation of the land, but bad for murders; and lust is not evil in respect of marriage, but bad in respect of adultery; as murder is an evil, but good for the murderer so far as his purpose is concerned; and cheating is an evil, but pleasant to the man who cheats; and other things of a like character are good and bad in like manner. In this way, neither is evil, nor good; for the one produces the other. For does not that which seems to be done injuriously rejoice the doer, but punish the sufferer? And though it seems unjust that a man should, out of self-love, gratify himself by every means in his power, to whom, on the other hand, does it not seem unjust that a man should suffer severe punishments at the hand of a just judge for having loved himself?"
[1447] The editors punctuate differently, thus: "And knowing beforehand that he was becoming not good, He would not have allowed him, unless He knew that he would be useful to Himself." We suppose the reference in the text to be to Gen. i. 31.
[1448] Or, "self-subsistence." We have supposed a transposition of the words in the text. The text is without doubt corrupt.
[1449] We have adopted an emendation of Lagarde's.