theologico-political treatise p4(神学与政治专题研究4)-第7节
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called a Theocracy； inasmuch as the citizens were not bound by anything
save the revelations of God。
（17：54） However； this state of things existed rather in theory than in
practice； for it will appear from what we are about to say； that the Hebrews；
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as a matter of fact； retained absolutely in their own hands the right of
sovereignty： this is shown by the method and plan by which the
government was carried on； as I will now explain。
（17：55） Inasmuch as the Hebrews did not transfer their rights to any
other person but； as in a democracy； all surrendered their rights equally；
and cried out with one voice； 〃Whatsoever God shall speak （no mediator
or mouthpiece being named） that will we do；〃 it follows that all were
equally bound by the covenant； and that all had an equal right to consult
the Deity； to accept and to interpret His laws； so that all had an exactly
equal share in the government。 ＇17：5＇ （56） Thus at first they all
approached God together； so that they might learn His commands； but in
this first salutation； they were so thoroughly terrified and so astounded to
hear God speaking； that they thought their last hour was at hand： full of
fear； therefore； they went afresh to Moses； and said； 〃Lo； we have heard
God speaking in the fire； and there is no cause why we should wish to die：
surely this great fire will consume us： if we hear again the voice of God；
we shall surely die。 （57） Thou； therefore； go near； and hear all the words of
our God； and thou （not God） shalt speak with us： all that God shall tell us；
that will we hearken to and perform。〃
（17：58） They thus clearly abrogated their former covenant； and
absolutely transferred to Moses their right to consult God and interpret His
commands： for they do not here promise obedience to all that God shall
tell them； but to all that God shall tell Moses （see Deut。 v：20 after the
Decalogue； and chap。 xviii：15； 16）。 （59） Moses； therefore； remained the
sole promulgator and interpreter of the Divine laws； and consequently also
the sovereign judge； who could not be arraigned himself； and who acted
among the Hebrews the part； of God； in other words； held the sovereign
kingship： he alone had the right to consult God； to give the Divine answers
to the people； and to see that they were carried out。 （60） I say he alone； for
if anyone during the life of Moses was desirous of preaching anything in
the name of the Lord； he was； even if a true prophet； considered guilty and
a usurper of the sovereign right （Numb。 xi：28） ＇Endnote 30＇。 （61） We may
here notice； that though the people had elected Moses； they could not
rightfully elect Moses's successor； for having transferred to Moses their
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right of consulting God； and absolutely promised to regard him as a
Divine oracle； they had plainly forfeited the whole of their right； and were
bound to accept as chosen by God anyone proclaimed by Moses as his
successor。 （62） If Moses had so chosen his successor； who like him should
wield the sole right of government； possessing the sole right of consulting
God； and consequently of making and abrogating laws； of deciding on
peace or war； of sending ambassadors； appointing judges … in fact；
discharging all the functions of a sovereign； the state would have become
simply a monarchy； only differing from other monarchies in the fact； that
the latter are； or should be； carried on in accordance with God's decree；
unknown even to the monarch； whereas the Hebrew monarch would have
been the only person to whom the decree was revealed。 （63） A difference
which increases； rather than diminishes the monarch's authority。 （64） As
far as the people in both cases are concerned； each would be equally
subject； and equally ignorant of the Divine decree； for each would be
dependent on the monarch's words； and would learn from him alone； what
was lawful or unlawful： nor would the fact that the people believed that
the monarch was only issuing commands in accordance with God's decree
revealed to him； make it less in subjection； but rather more。 ＇17：6＇ （65）
However； Moses elected no such successor； but left the dominion to those
who came after him in a condition which could not be called a popular
government； nor an aristocracy； nor a monarchy； but a Theocracy。 （66） For
the right of interpreting laws was vested in one man； while the right and
power of administering the state according to the laws thus interpreted；
was vested in another man （see Numb。 xxvii：21） ＇Endnote 31＇。
（17：67） In order that the question may be thoroughly understood； I will
duly set forth the administration of the whole state。
（68） First； the people were commanded to build a tabernacle； which
should be； as it were； the dwelling of God … that is； of the sovereign
authority of the state。 （69） This tabernacle was to be erected at the cost of
the whole people； not of one man； in order that the place where God was
consulted might be public property。 （70） The Levites were chosen as
courtiers and administrators of this royal abode； while Aaron； the brother
of Moses； was chosen to be their chief and second； as it were； to God their
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King； being succeeded in the office by his legitimate sons。
（17：71） He； as the nearest to God； was the sovereign interpreter of the
Divine laws； he communicated the answers of the Divine oracle to the
people； and entreated God's favour for them。 （72） If； in addition to these
privileges； he had possessed the right of ruling； he would have been
neither more nor less than an absolute monarch； but； in respect to
government； he was only a private citizen： the whole tribe of Levi was so
completely divested of governing rights that it did not even take its share
with the others in the partition of territory。 （73） Moses provided for its
support by inspiring the common people with great reverence for it； as the
only tribe dedicated to God。
（17：74） Further； the army； formed from the remaining twelve tribes；
was commanded to invade the land of Canaan； to divide it into twelve
portions； and to distribute it among the tribes by lot。 （75） For this task
twelve captains were chosen； one from every tribe； and were； together
with Joshua and Eleazar； the high priest； empowered to divide the land
into twelve equal parts； and distribute it by lot。 （76） Joshua was chosen for
the chief command of the army； inasmuch as none but he had the right to
consult God in emergencies； not like Moses； alone in his tent； or in the
tabernacle； but through the high priest； to whom only the answers of God
were revealed。 （77） Furthermore； he was empowered to execute； and cause
the people to obey God's commands； transmitted through the high priests；
to find； and to make use of； means for carrying them out； to choose as
many； army captains as he liked； to make whatever choice he thought best；
to send ambassadors in his own name； and； in short； to have the entire
control of the war。 （78） To his office there was no rightful successor …
indeed； the post was only filled by the direct order of the Deity； on
occasions of public emergency。 （79） In ordinary times； all the management
of peace and war was vested in the captains of the tribes； as I will shortly
point out。 （80） Lastly； all men between the ages of twenty and sixty were
ordered to bear arms； and form a citizen army； owing allegiance； not to its
general…in… chief； nor to the high priest； but to Religion and to God。 （81）
The army； or the hosts； were called the army of God； or the hosts of God。
（82） For this reason God was cal
