he is enjoying benefits which others are not, or because he is more blessed
or more fortunate than his fellows, is ignorant of true happiness and
blessedness, and the joy which he feels is either childish or envious and
malicious. (3) For instance, a man's true happiness consists only in wisdom,
and the knowledge of the truth, not at all in the fact that he is wiser than
others, or that others lack such knowledge: such considerations do not
increase his wisdom or true happiness.

(4) Whoever, therefore, rejoices for such reasons, rejoices in another's
misfortune, and is, so far, malicious and bad, knowing neither true
happiness nor the peace of the true life.

(5) When Scripture, therefore, in exhorting the Hebrews to obey the law,
says that the Lord has chosen them for Himself before other nations
(Deut. x:15); that He is near them, but not near others (Deut. iv:7); that
to them alone He has given just laws (Deut. iv:8); and, lastly, that He has
marked them out before others (Deut. iv:32); it speaks only according to the
understanding of its hearers, who, as we have shown in the last chapter, and
as Moses also testifies (Deut. ix:6, 7), knew not true blessedness. (6) For
in good sooth they would have been no less blessed if God had called all men
equally to salvation, nor would God have been less present to them for being
equally present to others; their laws, would have been no less just if they
had been ordained for all, and they themselves would have been no less wise.
(7) The miracles would have shown God's power no less by being wrought for
other nations also; lastly, the Hebrews would have been just as much bound
to worship God if He had bestowed all these gifts equally on all men.

(8) When God tells Solomon (1 Kings iii:12) that no one shall be as wise as
he in time to come, it seems to be only a manner of expressing surpassing
wisdom; it is little to be believed that God would have promised Solomon,