may be important or unimportant, is sometimes attained and sometimes missed. This division is therefore complete.
After having explained this division, I contend that no intelligent person can assume that any of the actions of God can be in vain, purposeless, or unimportant. According to our view and the view of all that follow the Law of Moses, all actions of God are "exceedingly good." Thus Scripture says, "And God saw everything that he had made, and behold, it was very good" (Gen. i. 31). And that which God made for a certain thing is necessary or [at least) very useful for the existence of that thing. Thus food is necessary for the existence of living beings: the possession of eyes is very useful to man during his life, although food only serves to sustain living beings a certain time, and the senses are only intended to procure to animals the advantages of sensation. The philosophers likewise assume that in Nature there is nothing in vain, so that everything that is not the product of human industry serves a certain purpose, which may be known or unknown to us. There are thinkers that assume that God does not create one thing for the sake of another, that existing things are not to each other in the relation of cause and effect; that they are all the direct result of the Will of God, and do not serve any purpose. According to this opinion we cannot ask why has He made this and not that; for He does what pleases Him, without following a fixed system. Those who defend this theory must consider the actions of God as purposeless, and even as inferior to purposeless actions: for when we perform purposeless actions, our attention is engaged by other things and we do not know what we are doing; but God, according to these theorists, knows what He is doing, and knowingly does it for no purpose or use whatever. The absurdity of assuming that some of God's actions are trivial, is apparent even at first sight, and no notice need be taken of the nonsensical idea that monkeys were created for our pastime. Such opinions originate only in man's ignorance of the nature of transient beings, and in his overlooking the principle that it was intended by the Creator to produce in its present form everything whose existence is possible; a different form was not decreed by the Divine Wisdom, and the existence [of objects of a different form] is therefore impossible, because the existence of all things depends on the decree of God's wisdom. Those who hold that God's works serve no purpose whatever believe that an examination of the totality of existing things compels them to adopt this theory. They ask what is the purpose of the whole Universe? they necessarily answer, like all those who believe in the Creation, that it was created because God willed it so, and for no other purpose. The same answer they apply to all parts of the Universe, and do not admit that the hole in the uvea and the transparency of the cornea are intended for the purpose of allowing the spiritus visus to pass and to perceive certain objects; they do not assume that these circumstances are causes for the sight; the hole in the uvea and the transparent matter over it are not there because of the sight, but because of the Will of God, although the sense of sight could have been created in a different form. There are passages in the Bible which at first sight we might understand to imply this theory. E.g., "The Lord hath done whatever he pleased" (Ps. cxxxv. 6); "His soul desired it and he made it" (Job xxiii. 13); "Who will say unto thee, What doest thou?" (Eccles. viii. 4). The meaning of these and similar verses
