theologico-political treatise p1(神学与政治专题研究1)-第15节
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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；
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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
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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 what profit is there of
circumcision？ （82） Much every way： chiefly； because that unto them were
committed the oracles of God。〃
（83） But if we look to the doctrine which Paul especially desired to
teach； we shall find nothing repugnant to our present contention； on the
contrary； his doctrine is the same as ours； for he says （Rom。 iii：29） 〃that
God is the God of the Jews and of the Gentiles； and〃 （ch。 ii：25； 26） 〃But；
if thou be a breaker of the law； thy circumcision is made
uncircumcision。 （84） Therefore if the uncircumcision keep the
righteousness of the law； shall not his uncircumcision be counted for
circumcision？〃 （85） Further； in chap。 iv：verse 9； he says that all alike； Jew
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and Gentile； were under sin； and that without commandment and law there
is no sin。 （86） Wherefore it is most evident that to all men absolutely was
revealed the law under which all lived … namely； the law which has regard
only to true virtue； not the law established in respect to； and in the
formation of a particular state and adapted to the disposition of a particular
people。 （87） Lastly； Paul concludes that since God is the God of all nations；
that is； is equally gracious to all； and since all men equally live under the
law and under sin； so also to all nations did God send His Christ； to free all
men equally from the bondage of the law； that they should no more do
right by the command of the law； but by the constant determination of
their hearts。 （88） So that Paul teaches exactly the same as ourselves。 （89）
When； therefore； he says 〃To the Jews only were entrusted the oracles of
God；〃 we must either understand that to them only were the laws entrusted
in writing； while they were given to other nations merely in revelation and
conception； or else （as none but Jews would object to the doctrine he
desired to advance） that Paul was answering only in accordance with the
understanding and current ideas of the Jews； for in respect to teaching
things which he had partly seen； partly heard； he was to the Greeks a
Greek； and to the Jews a Jew。
（90） It now only remains to us to answer the arguments of those who
would persuade themselves that the election of the Jews was not temporal；
and merely in respect of their commonwealth； but eternal； for； they say； we
see the Jews after the loss of their commonwealth； and after being
scattered so many years and separated from all other nations； still
surviving； which is without parallel among other peoples； and further the
Scriptures seem to teach that God has chosen for Himself the Jews for
ever； so that though they have lost their commonwealth； they still
nevertheless remain God's elect。
（91） The passages which they think teach most clearly this eternal
election； are chiefly： （1。） Jer。 xxxi：36； w
