The Philosophy of Spinoza, Benedictus de Spinoza [read full novel .txt] 📗

[3] The detailed discussion of this point has been omitted.—Ed.

Prophecy, or revelation, is sure knowledge revealed by God to man. A prophet is one who interprets the revelations of God to those who are unable to attain to sure knowledge of the matters revealed, and therefore can only apprehend them by simple faith.

The Hebrew word for prophet is "nabi," i.e., speaker or interpreter, but in Scripture its meaning is restricted to interpreter of God, as we may learn from Exodus vii. 1, where God says to Moses, "See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet;" implying that, since in interpreting Moses' words to Pharaoh, Aaron acted the part of a prophet, Moses would be to Pharaoh as a god, or in the attitude of a god....

Now it is evident, from the definition above given, that prophecy really includes ordinary knowledge; for the knowledge which we acquire by our natural faculties depends on our knowledge of God and His eternal laws; but ordinary knowledge is common to all men as men, and rests on foundations which all share, whereas the multitude always strains after rarities and exceptions, and thinks little of the gifts of nature; so that, when prophecy is talked of, ordinary knowledge is not supposed to be included. Nevertheless it has as much right as any other to be called Divine, for God's nature, in so far as we share therein, and God's laws, dictate it to us; nor does it suffer from that to which we give the preëminence, except in so far as the latter transcends its limits and cannot be accounted for by natural laws taken in themselves. In respect to the certainty it involves, and the source from which it is derived, i.e., God, ordinary knowledge is no whit inferior to prophetic, unless indeed we believe, or rather dream, that the prophets had human bodies but superhuman minds, and therefore that their sensations and consciousness were entirely different from our own.

But, although ordinary knowledge is Divine, its professors cannot be called prophets, for they teach what the rest of mankind could perceive and apprehend, not merely by simple faith, but as surely and honorably as themselves.

Seeing then that our mind subjectively contains in itself and partakes of the nature of God, and solely from this cause is enabled to form notions explaining natural phenomena and inculcating morality, it follows that we may rightly assert the nature of the human mind (in so far as it is thus conceived) to be a primary cause of Divine revelation. All that we clearly and distinctly understand is dictated to us, as I have just pointed out, by the idea and nature of God; not indeed through words, but in a way far more excellent and agreeing perfectly with the nature of the mind, as all who have enjoyed intellectual certainty will doubtless attest. Here, however, my chief purpose is to speak of matters having reference to Scripture, so these few words on the light of reason will suffice.

I will now pass on to, and treat more fully, the other ways and means by which God makes revelations to mankind, both of that which transcends ordinary knowledge and of that within its scope; for there is no reason why God should not employ other means to communicate what we know already by the power of reason.

Our conclusions on the subject must be drawn solely from Scripture; for what can we affirm about matters transcending our knowledge except what is told us by the words or writings of prophets? And since there are, so far as I know, no prophets now alive, we have no alternative but to read the books of prophets departed, taking care the while not to reason from metaphor or to ascribe anything to our authors which they do not themselves distinctly state. I must further premise that the Jews never make any mention or account of secondary, or particular causes, but in a spirit of religion, piety, and what is commonly called godliness, refer all things directly to the Deity. For instance, if they make money by a transaction, they say God gave it to them; if they desire anything, they say God has disposed their hearts towards it; if they think anything, they say God told them. Hence we must not suppose that everything is prophecy or revelation which is described in Scripture as told by God to any one, but only such things as are expressly announced as prophecy or revelation, or are plainly pointed to as such by the context.

A perusal of the sacred books will show us that all God's revelations to the prophets were made through words or appearances, or a combination of the two. These words and appearances were of two kinds; (1) real when external to the mind of the prophet who heard or saw them, (2) imaginary when the imagination of the prophet was in a state which led him distinctly to suppose that he heard or saw them.

With a real voice God revealed to Moses the laws which He wished to be transmitted to the Hebrews, as we may see from Exodus xxv. 22, where God says, "And there I will meet with thee and I will commune with thee from the mercy seat which is between the Cherubim." Some sort of real voice must necessarily have been employed, for Moses found God ready to commune with him at any time. This is the only instance of a real voice.

... Some of the Jews believe that the actual words of the Decalogue were not spoken by God, but that the Israelites heard a noise only, without any distinct words, and during its continuance apprehend the Ten Commandments by pure intuition; to this opinion I myself once inclined, seeing that the words of the Decalogue in Exodus are different from the words of the Decalogue in Deuteronomy, for the discrepancy seemed to imply (since God only spoke once) that the Ten Commandments were not intended to convey the actual words of the Lord, but only His meaning. However, unless we would do violence to Scripture, we must certainly admit that the Israelites heard a real voice, for Scripture expressly says (Deut. v. 4), "God spake with you face to face," i.e., as two men ordinarily interchange ideas through the instrumentality of their two bodies; and therefore it seems more consonant with Holy Writ to suppose that God really did create a voice of some kind with which the Decalogue was revealed....

Yet not even thus is all difficulty removed, for it seems scarcely reasonable to affirm that a created thing, depending on God in the same manner as other created things, would be able to express or explain the nature of God either verbally or really by means of its individual organism: for instance, by declaring in the first person, "I am the Lord your God."

Certainly when any one says his mouth, "I understand," we do not attribute the understanding to the mouth, but to the mind of the speaker; yet this is because the mouth is the natural organ of a man speaking, and the hearer, knowing what understanding is, easily comprehends, by a comparison with himself, that the speaker's mind is meant; but if we knew nothing of God beyond the mere name and wished to commune with Him, and be assured of His existence, I fail to see how our wish would be satisfied by the declaration of a created thing (depending on God neither more nor less than ourselves), "I am the Lord." If God contorted the lips of Moses, or, I will not say Moses, but some beast, till they pronounced the words, "I am the Lord," should we apprehend the Lord's existence therefrom?

Scripture seems clearly to point to the belief that God spoke Himself, having descended from heaven to Mount Sinai for the purpose—and not only that the Israelites heard Him speaking, but that their chief men beheld Him (Ex. xxiv.). Further, the laws of Moses which might neither be added to nor curtailed, and which was set up as a national standard of right, nowhere prescribed the belief that God is without body, or even without form or figure, but only ordained that the Jews should believe in His existence and worship Him alone: it forbade them to invent or fashion any likeness of the Deity, but this was to insure purity of service; because, never having seen God, they could not by means of images recall the likeness of God, but only the likeness of some created thing which might thus gradually take the place of God as the object of their adoration. Nevertheless, the Bible clearly implies that God has a form, and that Moses when he heard God speaking was permitted to behold it, or at least its hinder parts.

Doubtless some mystery lurks in this question which we will discuss more fully below. For the present I will call attention to the passages in Scripture indicating the means by which God has revealed His laws to man.

Revelation may be through figures only (as in 1 Chron. xxii.), where God displays his anger to David by means of an angel bearing a sword, and also in the story of Balaam.

Maimonides and others do indeed maintain that these and every other instance of angelic apparitions (e.g., to Manoah and to Abraham offering up Isaac) occurred during sleep, for that no one with his eyes open ever could see an angel, but this is mere nonsense. The sole object of such commentators seemed to be to extort from Scripture confirmations of Aristotelian quibbles and their own inventions, a proceeding which I regard as the acme of absurdity.

In figures, not real but existing only in the prophet's imagination, God revealed to Joseph his future lordship, and in words and figures He revealed to Joshua that He would fight for the Hebrews, causing to appear an angel, as it were the captain of the Lord's host, bearing a sword, and by this means communicating verbally. The forsaking of Israel by Providence was portrayed to Isaiah by a vision of the Lord, the thrice Holy, sitting on a very lofty throne, and the Hebrews, stained with the mire of their sins, sunk, as it were, in uncleanness, and thus as far as possible distant from God. The wretchedness of the people at the time was thus revealed, while future calamities were foretold in words. I could cite from Holy Writ many