I declare, therefore, that there were many grounds in God according to which it was fitting for Him to create. First, the knowledge of His art, which it was not right should lie idle, with the power to make those things which He knew remaining defeated. Next, that the good belonged to Him by nature, which it seemed not fitting should remain unprofitable. And many other things like these were present with God, on account of which He began to make the world's coming-into-being.
For just as, if someone possessing the knowledge of music, or again of medicine, or of carpentry, so long as he does not engage in the work nor display the knowledge through it, seems to possess the art in vain—neither himself enjoying what he knows, nor providing others with the knowledge of these works—and thereby becomes like one who never knew it at all, the art being inactive (for each of the arts receives its demonstration through activity, and, so to speak, the very constitution of its being)—
and likewise again, if someone being good has none whom he ought to benefit, he seems to be good in vain (for the good is by nature among things relative to another; and if there are none toward whom it is exercised, it will from the first not even be good, being hidden in the one who possesses it and known to him alone, because from the first those who need it are not present; but if there are present some whom he is able to benefit, then first his goodness is shown, and then it becomes serviceable to him who has obtained such a nature, since many are able to enjoy his goodness)—
in the same manner one must consider also concerning God: that, possessing the knowledge of every art, if He had created nothing, He would seem to possess the knowledge in vain, there being none to whom He could display that He was knowing. For this reason I say that He made the work, choosing to display His art in the very works themselves. For knowledge alone, apart from those in whom it ought to subsist, was not sufficient for God. For such a thing seemed useless to Him, or rather idle; the power that is not active would not be serviceable to its possessor; and being good, He did not enjoy His goodness, having none who needed it.
Wherefore, being good, He created and made the things that were not, choosing through this, and first of all, to show His goodness (for it belongs to a surpassingly good nature to grant being to the things that once were not); and then also through the promise of better things, which He promised to those who came into being from Him. For He granted them not being only, but also the enjoyment of better things, thus choosing to display His goodness; for through this it also appears that the good exists, since He has those who need it.
Besides these things, if God had not made the world come into being, He would from the first have been unknown that He is God, there being none able to know Him. Hence, wishing also to lead some forward into the knowledge of Himself, and willing to show that He exists, He created, that in it He might furnish Himself as knowable. The rest of the world's system, then, I say came into being for the sake of man, for the service of his needs; but man for the sake of God Himself, that he might glorify the Master, and that God might exercise His goodness toward some.
But I say that even before God became the Maker of this world, He took delight in the things He was about to make; for He was never idle, fashioning within Himself by His reasoning the beauty of His art. For this reason I say that the knowledge was never present with Him uselessly, His power bearing its work from above; nay, neither do I say that He was good in vain beforehand. [The remainder of the Greek is fragmentary.]
Therefore, O man, do not say that anything is self-subsistent alongside God, nor wish to strip away the greatest part of His power. He Himself granted being to all things that were not present before, nor possessed a constitution without beginning. Why do you wish God to be only a craftsman? Why do you pass over His gift, as though He bestowed art alone upon matter, and not also the very constitution of being?
There was nothing coeval with God; nor did He create by taking these things from anywhere; nor did He first imitate the man who now is. He Himself is greater than human nature. He became not the maker of forms only, nor did He merely blend an already-existing substance into substance; for He Himself is the Creator of all substances also. [The remainder of the Greek is fragmentary.]