God;" from which it is inferred, that because they did not previously exclaim against the bondage, and raise their eyes to heaven for help, they were not sooner liberated, such redemption depending on penitence, and not on time. This author further says,-"Let no one wonder that we say the bondage was prolonged to four hundred and thirty, when the sentence pointed out the four hundredth year for its termination, since we see that for the sins of Israel, in the matter of the spies in the wilderness, their sufferings were prolonged for forty years additional; and this being the case, no difficulty arises, as this, like all God's promises, was conditional: and thus Israel's captivity in Egypt lasted two hundred and forty years. Don Isaac Abarbanel understands the

same, and it coincides with the texts.

R. Levi ben Gershon follows the opinion, that the captivity was liable to be lengthened or shortened according to the demerits or merits of Israel; and says, amongst other things, that the four hundred years began to be reckoned from the birth of Jacob, as he was the first continually peregrinating in strange countries; but as the Egyptians so grievously afflicted the children of Israel, the Lord hastened the redemption by thirty years; which also makes the account right.

With regard to the Scripture saying four hundred and thirty years, that is, reckoning from the birth of Abraham's seed, Isaac, and this calculation embracing their being in Egypt two hundred and forty years, but having to stay there two hundred and seventy in order to complete the term of the revelation; the sentence commenced, as already stated, from the birth of Jacob.

The learned Aben Ezra says that the four hundred years commenced with the birth of Isaac, and the four hundred and thirty from the time Abraham departed from his country, Ur of the Chaldees, which was thirty years previous to the birth of Isaac, because he quitted it in his seventieth year, and remained in Haran with his father five years, being, as the Scripture says, seventy-five years old when he went from Haran to Canaan. According to this, the text saying, "The sojourning of the children of Israel that they dwelt in Egypt," means with those they stayed in Egypt, was four hundred and thirty years; which in all ways reconciles these verses, since this number of four hundred is mysterious, as Don Isaac Abarbanel properly observes in his "Zebach Pesahim."

One doubt yet remains to be solved, which is, that the Egyptian captivity not having lasted the four hundred years predicted to Abraham, as shewn; for what purpose was the prophecy made in obscure terms, not specifying the duration of the three states of peregrination, slavery, and affliction, so as to render it necessary to explain by different modes of interpretation? For which the following reasons are adduced ::

First, The Lord spoke clearly respecting the Babylonish captivity, distinctly saying, "it will last seventy years," and that, although that captivity was owing to many sins, as idolatry, adultery, homicide, robbery, violence, and injustice, still Israel having been eight hundred and fifty years in the Holy Land, during the whole of which they had not properly observed the sabbatical year of the land, which was an injury and offence to it, in not giving it its ordained repose for sixty-two sabbatical years, and eight jubilees, making together seventy, God willed that that debt should be paid first; and while they were captives and banished from it, the heathen did not cultivate it, and it actually rested seventy years as predicted in Leviticus, "Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land, even

9 Ex. 2:23.

then shall the land rest, and enjoy her sabbaths: because it did not rest in your sabbaths, when ye dwelt upon it."10 The same is stated in 2 Chron. 36:21," To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths, for as long as she lay desolate, she kept sabbath to fulfil seventy years." And as in this captivity they were only relieved from this sin, and it was not a complete redemption, it is not termed "redemption" but 'р "visitation;" for to the second temple they returned only from Babylon, and then not all, but a few from the tribes of Judah and Benjamin, and they were always subject to either the Medes, Persians, or Greeks, and ultimately to the Romans; nor had that temple the sanctity of the first, for it was deficient of the Ark, the Schechinah, or visible presence of the Divinity, the continued Spirit of Prophecy, the Urim and Thummim, the Celestial Fire which consumed the sacrifices, the Anointing Oil, the Candlestick, the Table of Shewbread, the Vessels of the Tabernacle, Aaron's Rod, the Pot of Manna, and many other sacred things; so that it was nothing more than the land's having received its due.11 The Almighty goodness permitted his people's return to it, that they might become repentant, and turn from their impious ways: but this did not take place; for, possessing the Second Temple, they added to their former crimes those of causeless hatred and sedition, and gave rise to the heresies of Zadok and Baithos,12 and so fell into utter disgrace, and were again driven from their land into the present lengthened captivity yet suffered; and which, as Daniel says, is " "to consume rebellion, to end sin, and pardon iniquity," 13 not only those committed in the time of the First Temple, but also in that of the Second.

This is the reason he declared the limitation of that captivity, saying, they should be captive seventy years: nor was that subjection rigorous and severe, for their princes and chief men were always honoured and respected, but their liberty was nevertheless incomplete; the divine intention being, that the land should enjoy the sabbaths it had been deprived of, by their contempt of the Lord's commands, and which was known to amount to sixty-two sabbatical and eight jubilee years; and thus the duration of that banishment was clearly defined to be seventy years; but the captivity of Egypt, and the one we now suffer, being in expiation of so many and various sins, their term was so vaguely and obscurely revealed to Abraham and Daniel, as to occasion great uncertainty; both admitting many modes of interpretation.

The second reason is, that the captivity of Babylon being for a short period only, its length was clearly revealed, but that of Egypt and the present, that despair might not arise, it became necessary to be occult, that emancipation might be hourly expected and prayed for.

The third is, that the Babylonish captivity being decreed, in order that the injured land might receive its due, it could not, therefore, be less than seventy years; but that of Egypt and the present has no limited period: and as it is said, "they cried unto the Lord" in Egypt, and becoming penitent, were immediately heard; so the same will be the case here, as is related in the Guemara of Sanhedrin, that a person asking Elias when the Messiah would come; he answered, "To-day if you would hearken to his voice." 15 According

10 Lev. 26:34,35.

11 The Lord in giving the holy land to Israel, gave it with the condition that rest shonld be given to it every seventh year for the non-performance of this condition, he deprived them of it until the contract was fulfilled, and it received its due.-TRANSLATOR.

12 Zadok and Baithos were the founders of the sect of Sadducees, who maintained there was no future state, as they understood the Pentateuch to speak only of temporal rewards and punishments.-TRANSLAtor.

13 Dan. 9:24.

15 Guemara Sanhedrin, c. 11.

to this, R. Bechayai refers to R. Hananel, who said that in Daniel three different periods are declared for this future redemption, and this, because if they were worthy of it, they would be saved in the first; if not then, in the second; and failing then, in the third; to this reason a fourth may be added; which is, if Israel knew the time to a certainty, they would not care about the amendment of their conduct, trusting that the word of the Lord will not fail; besides, they would not have the merit of hope in God: and for this reason R. Johanan said, God did not discover even to the angels the time of this future redemption. And with this observation I shall conclude the subject.

QUESTION 45.

Gen. 15:16. But in the fourth generation they shall come hither again.

1 Chron. 1:1, 2. reckons from Abraham to Caleb, of the tribe of Judah, six generations, and to Moses of the tribe of Levi, also six.

Counting from Abraham to Caleb there are six generations; Isaac, Jacob, Judah, Perez, Hezron, and Caleb, who entered the Holy Land, and also considering the tribe of Levi-Isaac, Jacob, Levi, Kohath, Amram, and Moses. How then is the "fourth" generation to be understood?

RECONCILIATION.

These generations are not to be reckoned from the time the vision was revealed to Abraham, but, according to Rashi, Bechayai, and Abarbanel, from the time they entered Egypt and became subjects there. Conformably to this, the Lord promised that three generations should elapse in captivity before the fourth should return to the Holy Land, which was actually the case, as shewn

above.

Aben Ezra, and R. Levi ben Gershon calculate differently, as from Kehath, Amram, Moses, and Aaron, whose sons in the fourth generation entered the Promised Land.

Nachmanides thinks otherwise, and that the fourth generation refers to the Amorites; and as the Lord pays and punishes the wickedness of the father upon the children to the third generation, as expressed in the Decalogue,1 so he said to Abraham that the sins of the Amorites were not yet full, but they should be punished in the fourth generation; the children of Israel at that period leaving Egypt to drive them from their land. The reason of the Amorites being the only one of the seven nations here mentioned, is, from their being the most powerful, or as R. Eliezer Askenasi says,2 from being the origin of every wickedness, and from whom the other nations learned it. R. Hezekiah bar Manoah holds the same opinion, adding, that the four hundred years were the four generations, allowing a century to each, as the Romans calculated a generation, as stated by Ovid and Xenophon. 3

1 Exodus 20:5.

3 Maase Abot, c. 10.

3 Ovid. b. 12.

QUESTION 46.

Gen. 18:25. It is unworthy of thee to do after this manner, to slay the righteous with the wicked.

Ezek. 21:3. Thus saith the Lord, Behold I will cut off from thee the righteous and the wicked.

...

The contradiction is manifest; for if Abraham maintained that it would be unjust if the Lord were to destroy the righteous with the wicked, and that he ought to weigh the merits and demerits of each in proportion-which the Lord assented to, saying, that if he found the specified number (ten) in Sodom, he would not destroy it; how then does he say, by Ezekiel, "I will cut off the righteous and the wicked ?"

RECONCILIATION.

The acknowledgment of the universal providence with which God governs this immense Universe, renders it unnecessary to demonstrate that this great creation cannot exist without circumscribed laws, nor that the course and revolutions of the stars cannot be the effect of accident, because that which moves by chance is liable to be disarranged at every step. On the contrary, the Eternal Law, by which the velocity of the heavenly bodies is regulated within determined spheres, has always been a reproof, and presented a stumbling-block to those who, judging by the human eye, have offered the objection which commenced with the world, and prevails to this day; which is, if God takes care of the world, how happens it that virtue is so often reduced, and prosperity attends those who mock it? We see the wicked live rich, honored, contented, and joyful; and the good in poverty and distress. This observation all the prophets laid before God. Moses said, "Shew me now thy ways." Asaph, "My steps had well nigh slipped-when I saw the prosperity of the wicked."2 Isaiah, "O Lord! why hast thou made us to err from thy ways ?" 3 Jeremiah, "Wherefore doth the way of the wicked prosper?"4 Habakkuk, "Wherefore lookest thou upon them that deal treacherously, and art silent when the wicked devoureth the man who is more righteous than himself? "5 And even Solomon dared to say, "There is an evil which I have seen under the sun, as an error which proceedeth from the Ruler.”6 All which involve no mystery.

The stated contradiction forcibly leads us to this point; for the words of Abraham seem completely to deny the fact, and imply that the Lord does not destroy, nor even punish the righteous with the wicked, but deals with every one according to his works. Among the many who have treated on this subject most ably are, Maimonides7, R. Moses Almosnino, R. Joseph Albo9, R. Simeon bar Semah 10, R. Joel ben Soeb 11, R. Moses Albelda 12, R. Aldabi 13, &c.; from all of whom it may be collected, that the upright may suffer misfortune, and the wicked enjoy good, without divine providence being accused of cruelty, or injustice attributed to it.

First. The sinner and evil-doer may prosper, and this by means of a universal providence. Thus, if a nation or city is prosperous by its decree, the inhabitants dwelling peaceably and fearlessly therein, the impious among them will enjoy the same benefit, although unworthy of it; for the Lord will

not alter a sentence from respect to particular individuals-if it would be improper to inquire of God why he gave the murderer hands, since he foreknew that he would kill his fellow-creature? So it cannot be demanded why that sentence should not be changed, in order that evil might not befall those individuals, for universal providence as well as the celestial constellations ever follow his decree, and change not for individual cases.

Second. Such sinner may, through a particular providence, enjoy good for some meritorious action performed, it being a maxim of our ancient sages, that God does not add to or diminish from any creature its proper reward; therefore, they are paid for their good actions in this world, and punished in the next for their evil deeds, thus rendering the balance equal. For this reason Ahijah, the Shilonite, said to Jeroboam's wife, that Abijah their son would be the only one of the family that should come to the grave naturally, "as some good was found in him."15 Ahab, although so depraved, having humbled himself and put on sackcloth, was promised that the threatened evil "should not happen in his days.' And to Jehu, for having executed the divine decree against Ahab's house, it was permitted that the kingdom should belong to his descendants to the fourth generation. Finally, the good performed is repaid in this world; and as no one is so impious as to be destitute of some merit during his life time, thence proceeds the prosperity which we see enjoyed by some wicked persons.17

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Third.-God sometimes prospers a bad man, that he may serve as the executioner of his decrees against others. Thus he elevated Sennacherib and Nebuchadnezzar, calling them the "rod of his anger,' "Is and this because, by them and their power he chastised and subdued wicked Israel: but He only permits such to prosper until they have effected his purpose, when the greater their height, the more signal is their fall, as Isaiah says, "When the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria."18

Fourth. The wicked often enjoy good for their own ruin and destruction, although it is not apparent at first, and this in order that their sins may be irremediable; so, from the obstinacy of Pharaoh against God's will, his heart was hardened for his greater punishment. Of these the Psalmist speaks in saying, "When the wicked spring up as the grass, and when all the workers of iniquity do flourish—it is that they may be destroyed for ever.” 19

Fifth.At other times, on the contrary, for secret reasons not comprehended by man, or through the intercessional prayers of righteous persons, God is pleased to lengthen their days that they may become repentant: thus he prolonged the life of king Manasseh, who afterwards led a contrite one for thirty-three years-or by such good enjoyed by sinners, avoiding another evil which might accrue,- -or that some righteous soul might proceed from them. Thus Hezekiah was the son of the impious Ahaz, Josiah of Ammon, and the virtuous Mordecai was descended from Shimei (who cursed David, the Lord's anointed).

Sixth. The wicked may likewise derive benefit from the merit of some approximate righteous person, as Lot did from Abraham. So also if a good man leaves wealth to a depraved son, the latter naturally enjoys it, although undeserving; therefore, on this account, the Lord sometimes bestows wealth on a bad man, that a righteous one may possess it, as Solomon said, “ The wealth of the sinner is laid up for the just.'

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Seventh. The Lord prospers the wicked to serve as a trial to the just; for

17

15 1 Kings 14:13. 16 2 Kings 10:30. 2 Kings 21:29. 18 Isaiah 10:5. 19 Isaiah 10:12.

20 Psalms 92:8.

21 Proverbs 13:22.