theologico-political treatise p1(神学与政治专题研究1)-第9节
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revealed the contumacy and wretchedness of the Jews。 （45） Jeremiah；
miserable and weary of life； prophesied the disasters of the Hebrews； so
that Josiah would not consult him； but inquired of a woman； inasmuch as
it was more in accordance with womanly nature that God should reveal
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His mercy thereto。 （46） So； Micaiah never prophesied good to Ahab；
though other true prophets had done so； but invariably evil。 （46） Thus we
see that individual prophets were by temperament more fitted for one sort
of revelation than another。
（47） The style of the prophecy also varied according to the eloquence
of the individual prophet。 （48） The prophecies of Ezekiel and Amos are
not written in a cultivated style like those of Isaiah and Nahum； but more
rudely。 （49） 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 great dissimilarity of style。 （50） Compare； for
instance； chap。 i。 of the courtly Isaiah； verse 11 to verse 20； with chap。 v。
of the countryman Amos； verses 21…24。 （51） Compare also the order and
reasoning of the prophecies of Jeremiah； written in Idumaea （chap。 xhx。）；
with the order and reasoning of Obadiah。 （52） Compare； lastly； Isa。 xl：19；
20； and xliv：8； with Hosea viii：6； and xiii：2。 And so on。
（53） A due consideration of these passage will clearly show us that
God has no particular style in speaking； but； according to the learning and
capacity of the prophet； is cultivated； compressed； severe； untutored；
prolix； or obscure。
（54） There was； moreover； a certain variation in the visions vouchsafed
to the prophets； and in the symbols by which they expressed them； for
Isaiah saw the glory of the Lord departing from the Temple in a different
form from that presented to Ezekiel。 （55） The Rabbis； indeed； maintain
that both visions were really the same； but that Ezekiel； being a
countryman； was above measure impressed by it； and therefore set it forth
in full detail； but unless there is a trustworthy tradition on the subject；
which I do not for a moment believe； this theory is plainly an invention。
Isaiah saw seraphim with six wings； Ezekiel beasts with four wings； Isaiah
saw God clothed and sitting on a royal throne； Ezekiel saw Him in the
likeness of a fire； each doubtless saw God under the form in which he
usually imagined Him。
（56） Further； the visions varied in clearness as well as in details； for
the revelations of Zechariah were too obscure to be understood by the
prophet without explanation； as appears from his narration of them； the
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visions of Daniel could not be understood by him even after they had been
explained； and this obscurity did not arise from the difficulty of the matter
revealed （for being merely human affairs； these only transcended human
capacity in being future）； but solely in the fact that Daniel's imagination
was not so capable for prophecy while he was awake as while he was
asleep； and this is further evident from the fact that at the very beginning
of the vision he was so terrified that he almost despaired of his strength。
（57） Thus； on account of the inadequacy of his imagination and his
strength； the things revealed were so obscure to him that he could not
understand them even after they had been explained。 （58） Here we may
note that the words heard by Daniel； were； as we have shown above；
simply imaginary； so that it is hardly wonderful that in his frightened state
he imagined them so confusedly and obscurely that afterwards he could
make nothing of them。 （59） Those who say that God did not wish to make
a clear revelation； do not seem to have read the words of the angel； who
expressly says that he came to make the prophet understand what should
befall his people in the latter days （Dan。 x：14）。
（60） The revelation remained obscure because no one was found； at
that time； with imagination sufficiently strong to conceive it more clearly。
（61） Lastly； the prophets； to whom it was revealed that God would take
away Elijah； wished to persuade Elisha that he had been taken somewhere
where they would find him； showing sufficiently clearly that they had not
understood God's revelation aright。
（62） There is no need to set this out more amply； for nothing is more
plain in the Bible than that God endowed some prophets with far greater
gifts of prophecy than others。 （63） But I will show in greater detail and
length； for I consider the point more important； that the prophecies varied
according to the opinions previously embraced by the prophets； and that
the prophets held diverse and even contrary opinions and prejudices。 （64）
（I speak； be it understood； solely of matters speculative； for in regard to
uprightness and morality the case is widely different。） （65） From thence I
shall conclude that prophecy never rendered the prophets more learned；
but left them with their former opinions； and that we are； therefore； not at
all bound to trust them in matters of intellect。
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（66） Everyone 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。
（67） 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。
（68） 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。 （69） 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。 （70） Such quibblers excite my wonder！ （71） 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？ （72） 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。
（73） So also the sign of the shadow going back was revealed to Isaiah
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according to his understanding； that is； as proceeding from a going
backwards of the sun
