a theologico-political treatise [part i]-第13节
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God； because he exceeded all in piety and religion。 （52） Lastly； from Jonah
iv：2； it is very evident that； not only to the Jews but to all men； God was
gracious； merciful； long… suffering； and of great goodness； and repented Him
of the evil； for Jonah says： 〃Therefore I determined to flee before unto
Tarshish； for I know that Thou art a gracious God； and merciful； slow to
anger； and of great kindness；〃 &c。； and that； therefore； God would pardon
the Ninevites。 （53） We conclude； therefore （inasmuch as God is to all men
equally gracious； and the Hebrews were only； chosen by him in respect to
their social organization and government）； that the individual Jew； taken
apart from his social organization and government； possessed no
gift of God above other men； and that there was no difference between Jew
and Gentile。 （54） As it is a fact that God is equally gracious； merciful；
and the rest； to all men； and as the function of the prophet was to teach
men not so much the laws of their country； as true virtue； and to exhort
them thereto； it is not to be doubted that all nations possessed prophets；
and that the prophetic gift was not peculiar to the Jews。 （55） Indeed；
history； both profane and sacred； bears witness to the fact。 （56） Although；
from the sacred histories of the Old Testament； it is not evident that the
other nations had as many prophets as the Hebrews； or that any Gentile
prophet was expressly sent by God to the nations； this does not affect the
question； for the Hebrews were careful to record their own affairs； not
those of other nations。 （57） It suffices； then； that we find in the Old
Testament Gentiles； and uncircumcised； as Noah； Enoch； Abimelech；
Balaam； &c。； exercising prophetic gifts； further； that Hebrew prophets were
sent by God； not only to their own nation but to many others also。 （58）
Ezekiel prophesied to all the nations then known； Obadiah to none； that we
are aware of； save the Idumeans； and Jonah was chiefly the prophet to the
Ninevites。 （59） Isaiah bewails and predicts the calamities； and hails the
restoration not only of the Jews but also of other nations； for he says
（chap。 xvi：9）； 〃Therefore I will bewail Jazer with weeping；〃 and in chap。
xix。 he foretells first the calamities and then the restoration of
the Egyptians （see verses 19； 20； 21； 25）； saying that God shall send them a
Saviour to free them； that the Lord shall be known in Egypt； and； further；
that the Egyptians shall worship God with sacrifice and oblation； and； at
last； he calls that nation the blessed Egyptian people of God； all of which
particulars are specially noteworthy。
（60） Jeremiah is called； not the prophet of the Hebrew nation； but simply
the prophet of the nations （see Jer：i。5）。 （61） He also mournfully foretells
the calamities of the nations； and predicts their restoration； for he says
（xlviii：31） of the Moabites； 〃Therefore will I howl for Moab； and I will
cryout for all Moab〃 （verse 36）； 〃and therefore mine heart shall sound
for Moab like pipes；〃 in the end he prophesies their restoration； as also
the restoration of the Egyptians； Ammonites； and Elamites。 （62） Wherefore it
is beyond doubt that other nations also； like the Jews； had their
prophets； who prophesied to them。
（63） Although Scripture only； makes mention of one man； Balaam； to whom the
future of the Jews and the other nations was revealed； we must not suppose
that Balaam prophesied only once； for from the narrative itself it is
abundantly clear that he had long previously been famous for prophesy and
other Divine gifts。 （64） For when Balak bade him to come to him； he said
（Num。 xxii：6）； 〃For I know that he whom thou blessest is blessed； and he
whom thou cursest is cursed。〃 （65） Thus we see that he possessed the gift
which God had bestowed on Abraham。 Further； as accustomed to prophesy；
Balaam bade the messengers wait for him till the will of the Lord was
revealed to him。 （66） When he prophesied； that is； when he interpreted
the true mind of God； he was wont to say this of himself： 〃He hath said；
which heard the words of God and knew the knowledge of the Most High； which
saw the vision of the Almighty falling into a trance； but having his eyes
open。〃 （67） Further； after he had blessed the Hebrews by the command of God；
he began （as was his custom） to prophesy to other nations； and to predict
their future； all of which abundantly shows that he had always been a
prophet； or had often prophesied； and （as we may also remark here） possessed
that which afforded the chief certainty to prophets of the truth of their
prophecy； namely； a mind turned wholly to what is right and good； for he did
not bless those whom he wished to bless； nor curse those whom he wished to
curse； as Balak supposed； but only those whom God wished to be blessed or
cursed。 （68） Thus he answered Balak： 〃If Balak should give me his house full
of silver and gold； I cannot go beyond the commandment of the Lord to do
either good or bad of my own mind； but what the Lord saith； that will I
speak。〃 （69） As for God being angry with him in the way； the same happened
to Moses when he set out to Egypt by the command of the Lord； and as to his
receiving money for prophesying； Samuel did the same （1 Sam。 ix：7； 8）； if in
anyway he sinned； 〃there is not a just man upon earth that doeth good and
sinneth not；〃 Eccles。 vii：20。 （Vide 2 Epist。 Peter ii：15； 16； and
Jude 5：11。）
（70） His speeches must certainly have had much weight with God； and His
power for cursing must assuredly have been very great from the number of
times that we find stated in Scripture； in proof of God's great mercy to the
Jews； that God would not hear Balaam； and that He changed the cursing to
blessing （see Deut。 xxiii：6； Josh。 xxiv：10； Neh。 xiii：2）。 （71） Wherefore he
was without doubt most acceptable to God； for the speeches and cursings of
the wicked move God not at all。 （72） As then he was a true prophet； and
nevertheless Joshua calls him a soothsayer or augur； it is certain that this
title had an honourable signification； and that those whom the Gentiles
called augurs and soothsayers were true prophets； while those whom Scripture
often accuses and condemns were false soothsayers； who deceived the
Gentiles as false prophets deceived the Jews； indeed； this is made evident
from other passages in the Bible； whence we conclude that the gift of
prophecy was not peculiar to the Jews； but common to all nations。 （73） The
Pharisees； however； vehemently contend that this Divine gift was peculiar to
their nation； and that the other nations foretold the future （what will
superstition invent next？） by some unexplained diabolical faculty。 （74） The
principal passage of Scripture which they cite； by way of confirming their
theory with its authority； is Exodus xxxiii：16； where Moses says to God；
〃For wherein shall it be known here that I and Thy people have found grace
in Thy sight？ is it not in that Thou goest with us？ so shall we be
separated； I and Thy people； from all the people that are upon the face of
the earth。〃 （75） From this they would infer that Moses asked of God that He
should be present to the Jews； and should reveal Himself to them
prophetically； further； that He should grant this favour to no other nation。
（76） It is surely absurd that Moses should have been jealous of God's
presence among the Gentiles； or that he should have dared to ask any such
thing。 （77） The act is； as Moses knew that the disposition and spirit of his
nation was rebellious； he clearly saw that they could not carry out what
they had begun without very great miracles and special external aid from
God； nay； that without such aid they must necessarily perish： as it was
evident that God wished them to be preserved； he asked for this special
external aid。 （78） Thus he says （Ex。 xxxiv：9）； 〃If now I have found grace in
Thy sight； 0 Lord； let my Lord； I pray Thee； go among us； for it is a
stiffnecked people。〃 （79） The reason； therefore； for his seeking special
external aid from God was the stiffneckedness of the people； and it is made
still more plain； that he asked for nothing beyond this special external aid
by God's answer … for God answered at once （verse 10 of the same chapter） …
〃Behold； I make a covenant： before all Thy people I will do marvels； such as
have not been done in all the earth； nor in any nation。〃 （80） Therefore
Moses had in view nothing beyond the special election of the Jews； as I have
explained it； and made no other request to God。 （81） I confess that in
Paul's Epistle to the Romans； I find another text which carries more weight；
namely； where Paul seems to teach a different doctrine from that here set
down； for he there says （Rom。 iii：1）： 〃What advantage then hath the Jew？ or
