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

Still the certitude of prophecy remains, as I have said, merely moral; for no one can justify himself before God, nor boast that he is an instrument for God's goodness. Scripture itself teaches and shows that God led away David to number the people, though it bears ample witness to David's piety.

The whole question of the certitude of prophecy was based on these three considerations:—

1. That the things revealed were imagined very vividly, affecting the prophets in the same way as things seen when awake;

2. The presence of a sign;

3. Lastly and chiefly, that the mind of the prophet was given wholly to what was right and good.

Although Scripture does not always make mention of a sign, we must nevertheless suppose that a sign was always vouchsafed; for Scripture does not always relate every condition and circumstance (as many have remarked), but rather takes them for granted. We may, however, admit that no sign was needed when the prophecy declared nothing that was not already contained in the law of Moses, because it was confirmed by that law. For instance, Jeremiah's prophecy of the destruction of Jerusalem was confirmed by the prophecies of other prophets, and by the threats in the law, and therefore it needed no sign; whereas Hananiah, who, contrary to all the prophets, foretold the speedy restoration of the state, stood in need of a sign, or he would have been in doubt as to the truth of his prophecy, until it was confirmed by facts. "The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known that the Lord hath truly sent him."

As, then, the certitude afforded to the prophet by signs was not mathematical (i.e., did not necessarily follow from the perception of the thing perceived or seen), but only moral, and as the signs were only given to convince the prophet, it follows that such signs were given according to the opinions and capacity of each prophet, so that a sign which would convince one prophet would fall far short of convincing another who was imbued with different opinions. Therefore the signs varied according to the individual prophet.

So also did the revelation vary, as we have stated, according to individual disposition and temperament, and according to the opinions previously held.

It varied according to disposition, in this way: if a prophet was cheerful, victories, peace, and events which make men glad, were revealed to him; in that he was naturally more likely to imagine such things. If, on the contrary, he was melancholy, wars, massacres, and calamities were revealed; and so, according as a prophet was merciful, gentle, quick to anger, or severe, he was more fitted for one kind of revelation than another. It varied according to the temper of imagination in this way: if a prophet was cultivated he perceived the mind of God in a cultivated way, if he was confused he perceived it confusedly. And so with revelations perceived through visions. If a prophet was a countryman he saw visions of oxen, cows, and the like; if he was a soldier, he saw generals and armies; if a courtier, a royal throne, and so on.

Lastly, prophecy varied according to the opinions held by the prophets; for instance, to the Magi, who believed in the follies of astrology, the birth of Christ was revealed through the vision of a star in the East. To the augurs of Nebuchadnezzar the destruction of Jerusalem was revealed through entrails, whereas the king himself inferred it from oracles and the direction of arrows which he shot into the air. To prophets who believed that man acts from free choice and by his own power, God was revealed as standing apart from and ignorant of future human actions. All of which we will illustrate from Scripture....

The style of the prophecy also varied according to the eloquence of the individual prophet. The prophecies of Ezekiel and Amos are not written in a cultivated style like those of Isaiah and Nahum, but more rudely. Any Hebrew scholar who wishes to inquire into this point more closely, and compares chapters of the different prophets treating of the same subject, will find that God has no particular style in speaking, but, according to the learning and capacity of the prophet, is cultivated, compressed, severe, untutored, prolixed or obscure....

Every one has been strangely hasty in affirming that the prophets knew everything within the scope of human intellect; and, although certain passages of Scripture plainly affirm that the prophets were in certain respects ignorant, such persons would rather say that they do not understand the passages than admit that there was anything which the prophets did not know; or else they try to wrest the Scriptural words away from their evident meaning.

If either of these proceedings is allowable we may as well shut our Bibles, for vainly shall we attempt to prove anything from them if their plainest passages may be classed among obscure and impenetrable mysteries, or if we may put any interpretation on them which we fancy. For instance, nothing is more clear in the Bible than that Joshua, and perhaps also the author who wrote his history, thought that the sun revolves round the earth, and that the earth is fixed, and further that the sun for a certain period remained still. Many, who will not admit any movement in the heavenly bodies, explain away the passage till it seems to mean something quite different; others, who have learned to philosophize more correctly, and understand that the earth moves while the sun is still, or at any rate does not revolve round the earth, try with all their might to wrest this meaning from Scripture, though plainly nothing of the sort is intended. Such quibblers excite my wonder! Are we, forsooth, bound to believe that Joshua the soldier was a learned astronomer? or that a miracle could not be revealed to him, or that the light of the sun could not remain longer than usual above the horizon, without his knowing the cause? To me both alternatives appear ridiculous, and therefore I would rather say that Joshua was ignorant of the true cause of the lengthened day, and that he and the whole host with him thought that the sun moved round the earth every day, and that on that particular occasion it stood still for a time, thus causing the light to remain longer; and I would say that they did not conjecture that, from the amount of snow in the air (see Josh. x. 11), the refraction may have been greater than usual, or that there may have been some other cause which we will not now inquire into.

So also the sign of the shadow going back was revealed to Isaiah according to his understanding; that is, as proceeding from a going backwards of the sun; for he, too, thought that the sun moves and that the earth is still; of parhelia he perhaps never even dreamed. We may arrive at this conclusion without any scruple, for the sign could really have come to pass, and have been predicted by Isaiah to the king, without the prophet being aware of the real cause.

With regard to the building of the Temple by Solomon, if it was really dictated by God we must maintain the same doctrine: namely, that all the measurements were revealed according to the opinions and understanding of the king; for as we are not bound to believe that Solomon was a mathematician, we may affirm that he was ignorant of the true ratio between the circumference and the diameter of a circle, and that, like the generality of workmen, he thought that it was as three to one. But if it is allowable to declare that we do not understand the passage, in good sooth I know nothing in the Bible that we can understand; for the process of building is there narrated simply and as a mere matter of history. If, again, it is permitted to pretend that the passage has another meaning, and was written as it is from some reason unknown to us, this is no less than a complete subversal of the Bible; for every absurd and evil invention of human perversity could thus, without detriment to Scriptural authority, be defended and fostered. Our conclusion is in no wise impious, for though Solomon, Isaiah, Joshua, etc., were prophets, they were none the less men, and as such not exempt from human shortcomings.

According to the understanding of Noah it was revealed to him that God was about to destroy the whole human race, for Noah thought that beyond the limits of Palestine the world was not inhabited.

Not only in matters of this kind, but in others more important, the prophets could be, and in fact were, ignorant; for they taught nothing special about the Divine attributes, but held quite ordinary notions about God, and to these notions their revelations were adapted, as I will demonstrate by ample Scriptural testimony; from all which one may easily see that they were praised and commended, not so much for the sublimity and eminence of their intellect as for their piety and faithfulness.

Adam, the first man to whom God was revealed, did not know that He is omnipotent and omniscient; for he hid himself from Him, and attempted to make excuses for his fault before God, as though he had had to do with a man; therefore to him also was God revealed according to his understanding—that is, as being unaware of his situation or his sin, for Adam heard, or seemed to hear, the Lord walking in the garden, calling him and asking him where he was; and then, on seeing his shamefacedness, asking him whether he had eaten of the forbidden fruit. Adam evidently only knew the Deity as the Creator of all things. To Cain also God was revealed, according to his understanding, as ignorant of human affairs, nor was a higher conception of the Deity required for repentance of his sin.

To Laban the Lord revealed Himself as the God of Abraham, because Laban believed that each nation had its own special divinity (see Gen. xxxi. 29). Abraham also knew not that God is omnipresent, and has foreknowledge of all things; for when he heard the sentence against the inhabitants of Sodom, he prayed that the Lord should not execute it till He had ascertained whether they all merited such punishment; for he said (see Gen. xviii. 24), "Peradventure there be fifty righteous within the city," and in accordance with this belief God was revealed to him; as Abraham imagined, He spake thus: "I will go down now, and see whether they have done altogether according to the cry of it which is come unto Me; and if not I will know." Further, the Divine testimony concerning Abraham asserts nothing but that he was obedient, and that he "commanded his household after him that they should keep the way of the Lord" (Gen. xviii. 19); it does not state that he held sublime conceptions of the Deity.

Moses, also, was not sufficiently aware that God is omniscient, and directs human actions by His sole decree, for although God himself says that the Israelites should hearken to Him, Moses still considered the matter doubtful and repeated, "But if they will not believe me, nor hearken unto my voice." To him in like manner God was revealed as taking no part in, and as being ignorant of, future human actions: the Lord gave him two signs and said, "And it shall come to pass that if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign; but if not, thou shalt