Aligned sentence by sentence
·
Part Two · Chapter Twenty-Eight — Solomon's View: The World Is Created and Eternal
. . . .
MANY of our coreligionists thought that King Solomon believed in the Eternity of the Universe. This is very strange. How can we suppose that any one that adheres to the Law of Moses, our Teacher, should accept that theory? if we were to assume that Solomon has on this point, God forbid, deviated from the Law of Moses, the question would be asked, Why did most of the Prophets and of the Sages accept it of him? Why have they not opposed him, or blamed him for holding that opinion, as he has been blamed for having married strange women, and for other things? The reason why this has been imputed to him is to be found in the following passage: "They desired to suppress the book Koheleth, because its words incline towards scepticism." It is undoubtedly true that certain passages in this book include, when taken literally, opinions different from those taught in the Law, and they must therefore be explained figuratively. But the theory of the Eternity of the Universe is not among those opinions, the book does not even contain any passage that implies this theory; much less a passage in which it is clearly set forth. There are, however, in the book, some passages which imply the indestructibility of the Universe, a doctrine that is true; and from the fact that the indestructibility of the Universe is taught in this book, some persons wrongly inferred that the author believed in the Eternity of the Universe.
. . . . .
The following are the words that refer to the indestructibility of the Universe: "And the earth remaineth for ever." And those who do not agree with me as regards the above distinction [between the indestructibility and the Eternity of the Universe], are compelled to explain the term le-'olam (lit., "for ever"), to mean "the time fixed for the existence of the earth." Similarly they explain the words of God, "Yet all the days of the earth" (Gen. 8:22) to signify the days fixed for its existence. But I wonder how they would explain the words of David: "He laid the foundations of the earth, that it should not be moved for ever" (Ps. 104:5). If they maintain here also that the term le-'olam va-'ed (lit. "for ever") does not imply perpetuity, they must come to the conclusion that God exists only for a fixed period, since the same term is employed in describing the perpetuity of God, "The Lord will reign (le-'olam) for ever" (Exod. 15:18, or Ps. 10:16). We must, however, bear in mind that olam only signifies perpetuity when it is combined with ad: it makes no difference whether 'ad follows, as in 'olam va-'ed, or whether it precedes, as in 'ad 'olam. The words of Solomon which only contain the word le-'olam, have therefore less force than the words of David, who uses the term olam va-'ed. David has also in other passages clearly spoken of the incorruptibility of the heavens, the perpetuity and immutability of their laws, and of all the heavenly beings. He says, "Praise ye the Lord from the heavens, etc. For He commanded, and they were created. He hath also stablished them for ever and ever; he hath made a decree which shall not pass" (Ps. 148:1-6)
:
The fact that the works of God are perfect, admitting of no addition or diminution, has already been mentioned by Moses, the wisest of all men, in the words: "The rock, His work is perfect" (Deut. 32:14). All His works or creations are most perfect, containing no defect whatever, nothing superfluous, nor anything unnecessary. Also whatever God decrees for those created things, and whatever He effects through them, is perfectly just, and is the result of His wisdom, as will be explained in some chapters of this treatise.
The fact that the works of God are perfect has already been mentioned by Moses, the wisest of all men, in the words: "The rock, His work is perfect"