Book: A Theologico Political Treatise [Part I]

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(8) But, although ordinary knowledge is Divine, its professors cannot be
called prophets [Endnote 2], for they teach what the rest of mankind could
perceive and apprehend, not merely by simple faith, but as surely and
honourably as themselves.

(9) Seeing then that our mind subjectively contains in itself and partakes
of the nature of God, and solely from this cause is enabled to form notions
explaining natural phenomena and inculcating morality, it follows that we
may rightly assert the nature of the human mind (in so far as it is thus
conceived) to be a primary cause of Divine revelation. (10) All that we
clearly and distinctly understand is dictated to us, as I have just pointed
out, by the idea and nature of God; not indeed through words, but in a way
far more excellent and agreeing perfectly with the nature of the mind, as
all who have enjoyed intellectual certainty will doubtless attest. (11)
Here, however, my chief purpose is to speak of matters having reference to
Scripture, so these few words on the light of reason will suffice.

(12) I will now pass on to, and treat more fully, the other ways and means
by which God makes revelations to mankind, both of that which transcends
ordinary knowledge, and of that within its scope; for there is no reason why
God should not employ other means to communicate what we know already by the
power of reason.

(13) Our conclusions on the subject must be drawn solely from Scripture; for
what can we affirm about matters transcending our knowledge except what is
told us by the words or writings of prophets? (14) And since there are, so
far as I know, no prophets now alive, we have no alternative but to read the
books of prophets departed, taking care the while not to reason from
metaphor or to ascribe anything to our authors which they do not themselves
distinctly state. (15) I must further premise that the Jews never make any
mention or account of secondary, or particular causes, but in a spirit of
religion, piety, and what is commonly called godliness, refer all things
directly to the Deity. (16) For instance if they make money by a
transaction, they say God gave it to them; if they desire anything, they say
God has disposed their hearts towards it; if they think anything, they say
God told them. (17) Hence we must not suppose that everything is prophecy or
revelation which is described in Scripture as told by God to anyone, but
only such things as are expressly announced as prophecy or revelation, or
are plainly pointed to as such by the context.

(18) A perusal of the sacred books will show us that all God's revelations
to the prophets were made through words or appearances, or a combination of
the two. (19) These words and appearances were of two kinds; 1.- real when
external to the mind of the prophet who heard or saw them, 2.- imaginary
when the imagination of the prophet was in a state which led him distinctly
to suppose that he heard or saw them.

(20) With a real voice God revealed to Moses the laws which He wished to be
transmitted to the Hebrews, as we may see from Exodus xxv:22, where God
says, "And there I will meet with thee and I will commune with thee from the
mercy seat which is between the Cherubim." (21) Some sort of real voice must
necessarily have been employed, for Moses found God ready to commune with
him at any time. This, as I shall shortly show, is the only instance of a
real voice.

(22) We might, perhaps, suppose that the voice with which God called Samuel
was real, for in 1 Sam. iii:21, we read, "And the Lord appeared again in
Shiloh, for the Lord revealed Himself to Samuel in Shiloh by the word of the
Lord;" implying that the appearance of the Lord consisted in His making
Himself known to Samuel through a voice; in other words, that Samuel heard
the Lord speaking. (23) But we are compelled to distinguish between the
prophecies of Moses and those of other prophets, and therefore must decide
that this voice was imaginary, a conclusion further supported by the voice's
resemblance to the voice of Eli, which Samuel was in the habit of hearing,
and therefore might easily imagine; when thrice called by the Lord, Samuel
supposed it to have been Eli.

(24) The voice which Abimelech heard was imaginary, for it is written,
Gen. xx:6, "And God said unto him in a dream." (25) So that the will of God
was manifest to him, not in waking, but only, in sleep, that is, when the
imagination is most active and uncontrolled. (26) Some of the Jews believe
that the actual words of the Decalogue were not spoken by God, but that the
Israelites heard a noise only, without any distinct words, and during its
continuance apprehended the Ten Commandments by pure intuition; to this
opinion I myself once inclined, seeing that the words of the Decalogue in
Exodus are different from the words of the Decalogue in Deuteronomy, for the
discrepancy seemed to imply (since God only spoke once) that the Ten
Commandments were not intended to convey the actual words of the Lord, but
only His meaning. (27) However, unless we would do violence to Scripture, we
must certainly admit that the Israelites heard a real voice, for Scripture
expressly says, Deut. v:4," God spake with you face to face," i.e. as two
men ordinarily interchange ideas through the instrumentality of their two
bodies; and therefore it seems more consonant with Holy Writ to suppose that
God really did create a voice of some kind with which the Decalogue was
revealed. (28) The discrepancy of the two versions is treated of in
Chap. VIII.

(29) Yet not even thus is all difficulty removed, for it seems scarcely
reasonable to affirm that a created thing, depending on God in the same
manner as other created things, would be able to express or explain the
nature of God either verbally or really by means of its individual
organism: for instance, by declaring in the first person, "I am the Lord
your God."

(30) Certainly when anyone says with his mouth, "I understand," we do not
attribute the understanding to the mouth, but to the mind of the speaker;
yet this is because the mouth is the natural organ of a man speaking, and
the hearer, knowing what understanding is, easily comprehends, by a
comparison with himself, that the speaker's mind is meant; but if we knew
nothing of God beyond the mere name and wished to commune with Him, and be
assured of His existence, I fail to see how our wish would be satisfied by
the declaration of a created thing (depending on God neither more nor less
than ourselves), "I am the Lord." (31) If God contorted the lips of Moses,
or, I will not say Moses, but some beast, till they pronounced the words,
"I am the Lord," should we apprehend the Lord's existence therefrom?

(32) Scripture seems clearly to point to the belief that God spoke Himself,
having descended from heaven to Mount Sinai for the purpose - and not only
that the Israelites heard Him speaking, but that their chief men beheld Him
(Ex:xxiv.) (33) Further the law of Moses, which might neither be added to
nor curtailed, and which was set up as a national standard of right, nowhere
prescribed the belief that God is without body, or even without form or
figure, but only ordained that the Jews should believe in His existence and
worship Him alone: it forbade them to invent or fashion any likeness of the
Deity, but this was to insure purity of service; because, never having seen
God, they could not by means of images recall the likeness of God, but only
the likeness of some created thing which might thus gradually take the place
of God as the object of their adoration. (34) Nevertheless, the Bible
clearly implies that God has a form, and that Moses when he heard God
speaking was permitted to behold it, or at least its hinder parts.

(35) Doubtless some mystery lurks in this question which we will discuss
more fully below. (36) For the present I will call attention to the passages
in Scripture indicating the means by which God has revealed His laws to man.

(37) Revelation may be through figures only, as in I Chron:xxii., where God
displays his anger to David by means of an angel bearing a sword, and also
in the story of Balaam.

(38) Maimonides and others do indeed maintain that these and every other
instance of angelic apparitions (e.g. to Manoah and to Abraham offering up
Isaac) occurred during sleep, for that no one with his eyes open ever could
see an angel, but this is mere nonsense. (39) The sole object of such
commentators seems to be to extort from Scripture confirmations of
Aristotelian quibbles and their own inventions, a proceeding which I regard
as the acme of absurdity.

(40) In figures, not real but existing only in the prophet's imagination,
God revealed to Joseph his future lordship, and in words and figures He
revealed to Joshua that He would fight for the Hebrews, causing to appear an
angel, as it were the Captain of the Lord's host, bearing a sword, and by
this means communicating verbally. (41) The forsaking of Israel by
Providence was portrayed to Isaiah by a vision of the Lord, the thrice Holy,
sitting on a very lofty throne, and the Hebrews, stained with the mire of
their sins, sunk as it were in uncleanness, and thus as far as possible
distant from God. (42) The wretchedness of the people at the time was thus
revealed, while future calamities were foretold in words. I could cite from
Holy Writ many similar examples, but I think they are sufficiently well
known already.

(43) However, we get a still more clear confirmation of our position in Num
xii:6,7, as follows: "If there be any prophet among you, I the Lord will
make myself known unto him in a vision" (i.e. by appearances and signs, for
God says of the prophecy of Moses that it was a vision without signs), "and
will speak unto him in a dream " (i.e. not with actual words and an actual
voice). (44) "My servant Moses is not so; with him will I speak mouth to
mouth, even apparently, and not in dark speeches, and the similitude of the
Lord he shall behold," i.e. looking on me as a friend and not afraid, he
speaks with me (cf. Ex xxxiii:17).

(45) This makes it indisputable that the other prophets did not hear a real
voice, and we gather as much from Deut. xxiv:10: "And there arose not a
prophet since in Israel like unto Moses whom the Lord knew face to face,"
which must mean that the Lord spoke with none other; for not even Moses saw
the Lord's face. (46) These are the only media of communication between
God and man which I find mentioned in Scripture, and therefore the only ones
which may be supposed or invented. (47) We may be able quite to comprehend
that God can communicate immediately with man, for without the intervention
of bodily means He communicates to our minds His essence; still, a man who
can by pure intuition comprehend ideas which are neither contained in nor
deducible from the foundations of our natural knowledge, must necessarily
possess a mind far superior to those of his fellow men, nor do I believe
that any have been so endowed save Christ. (48) To Him the ordinances of God
leading men to salvation were revealed directly without words or visions, so
that God manifested Himself to the Apostles through the mind of Christ as He
formerly did to Moses through the supernatural voice. (49) In this sense the
voice of Christ, like the voice which Moses heard, may be called the voice
of God, and it may be said that the wisdom of God (,i.e. wisdom more than
human) took upon itself in Christ human nature, and that Christ was the way
of salvation. (50) I must at this juncture declare that those doctrines
which certain churches put forward concerning Christ, I neither affirm nor
deny, for I freely confess that I do not understand them. (51) What I have
just stated I gather from Scripture, where I never read that God appeared to
Christ, or spoke to Christ, but that God was revealed to the Apostles
through Christ; that Christ was the Way of Life, and that the old law was
given through an angel, and not immediately by God; whence it follows that
if Moses spoke with God face to face as a man speaks with his friend (i.e.
by means of their two bodies) Christ communed with God mind to mind.

(52) Thus we may conclude that no one except Christ received the revelations
of God without the aid of imagination, whether in words or vision. (53)
Therefore the power of prophecy implies not a peculiarly perfect mind, but a
peculiarly vivid imagination, as I will show more clearly in the next
chapter. (54) We will now inquire what is meant in the Bible by the
Spirit of God breathed into the prophets, or by the prophets speaking with
the Spirit of God; to that end we must determine the exact signification of
the Hebrew word roo'-akh, Strong:7307, commonly translated spirit.

(55) The word roo'-akh, Strong:7307, literally means a wind, e..q. the south
wind, but it is frequently employed in other derivative significations.

It is used as equivalent to,
(56) (1.) Breath: "Neither is there any spirit in his mouth," Ps. cxxxv:17.
(57) (2.) Life, or breathing: "And his spirit returned to him"
1 Sam. xxx:12; i.e. he breathed again.
(58) (3.) Courage and strength: "Neither did there remain any more spirit
in any man," Josh. ii:11; "And the spirit entered into me, and
made me stand on my feet," Ezek. ii:2.
(59) (4.) Virtue and fitness: "Days should speak, and multitudes of years
should teach wisdom; but there is a spirit in man,"Job xxxii:7;
i.e. wisdom is not always found among old men for I now discover
that it depends on individual virtue and capacity. So, "A man in
whom is the Spirit," Numbers xxvii:18.
(60) (5.) Habit of mind: "Because he had another spirit with him,"
Numbers xiv:24; i.e. another habit of mind. "Behold I will pour
out My Spirit unto you," Prov. i:23.
(61) (6.) Will, purpose, desire, impulse: "Whither the spirit was to go,
they went," Ezek. 1:12; "That cover with a covering, but not of My
Spirit," Is. xxx:1; "For the Lord hath poured out on you the
spirit of deep sleep," Is. xxix:10; "Then was their spirit
softened," Judges viii:3; "He that ruleth his spirit, is better
than he that taketh a city," Prov. xvi:32; "He that hath no ru
over his own spirit," Prov. xxv:28; "Your spirit as fire shall
devour you," Isaiah xxxiii:l.

From the meaning of disposition we get -
(62) (7.) Passions and faculties. A lofty spirit means pride, a lowly spirit
humility, an evil spirit hatred and melancholy. So, too, the
expressions spirits of jealousy, fornication, wisdom, counsel,
bravery, stand for a jealous, lascivious, wise, prudent, or brave
mind (for we Hebrews use substantives in preference to
adjectives), or these various qualities.
(63) (8.) The mind itself, or the life: "Yea, they have all one spirit,"
Eccles. iii:19 "The spirit shall return to God Who gave it."
(64) (9.) The quarters of the world (from the winds which blow thence), or
even the side of anything turned towards a particular quarter -
Ezek. xxxvii:9; xlii:16, 17, 18, 19, &c.

(65) I have already alluded to the way in which things are referred to God, and said to be of God.
(66) (1.) As belonging to His nature, and being, as it were, part of Him; e.g the power
of God, the eyes of God.
(67) (2.) As under His dominion, and depending on His pleasure; thus the heavens are
called the heavens of the Lord, as being His chariot and habitation. So Nebuchadnezzar is
called the servant of God, Assyria the scourge of God, &c.
(68) (3.) As dedicated to Him, e.g. the Temple of God, a Nazarene of God, the Bread of
God.
(69) (4.) As revealed through the prophets and not through our natural faculties. In this sense the
Mosaic law is called the law of God.
(70) (5.) As being in the superlative degree. Very high mountains are styled the mountains
of God, a very deep sleep, the sleep of God, &c. In this sense we must explain Amos iv:11:
"I have overthrown you as the overthrow of the Lord came upon Sodom and Gomorrah," i.e.
that memorable overthrow, for since God Himself is the Speaker, the passage
cannot well be taken otherwise. The wisdom of Solomon is called the wisdom of God, or
extraordinary. The size of the cedars of Lebanon is alluded to in the Psalmist's
expression, "the cedars of the Lord."

(71) Similarly, if the Jews were at a loss to understand any phenomenon, or
were ignorant of its cause, they referred it to God. (72) Thus a storm was
termed the chiding of God, thunder and lightning the arrows of God, for it
was thought that God kept the winds confined in caves, His treasuries; thus
differing merely in name from the Greek wind-god Eolus. (73) In like manner
miracles were called works of God, as being especially marvellous; though in
reality, of course, all natural events are the works of God, and take place
solely by His power. (74) The Psalmist calls the miracles in Egypt the works
of God, because the Hebrews found in them a way of safety which they had not
looked for, and therefore especially marvelled at.

(75) As, then, unusual natural phenomena are called works of God, and trees
of unusual size are called trees of God, we cannot wonder that very strong
and tall men, though impious robbers and whoremongers, are in Genesis called
sons of God.

(76) This reference of things wonderful to God was not peculiar to the Jews.
(77) Pharaoh, on hearing the interpretation of his dream, exclaimed that the
mind of the gods was in Joseph. (78) Nebuchadnezzar told Daniel that he
possessed the mind of the holy gods; so also in Latin anything well made is
often said to be wrought with Divine hands, which is equivalent to the
Hebrew phrase, wrought with the hand of God.

(80) We can now very easily understand and explain those passages of
Scripture which speak of the Spirit of God. (81) In some places the
expression merely means a very strong, dry, and deadly wind, as in
Isaiah xl:7, "The grass withereth, the flower fadeth, because the Spirit of
the Lord bloweth upon it." (82) Similarly in Gen. i:2: "The Spirit of the
Lord moved over the face of the waters." (83) At other times it is used as
equivalent to a high courage, thus the spirit of Gideon and of Samson is
called the Spirit of the Lord, as being very bold, and prepared for any
emergency. (84) Any unusual virtue or power is called the Spirit or Virtue
of the Lord, Ex. xxxi:3: "I will fill him (Bezaleel) with the Spirit of the
Lord," i.e., as the Bible itself explains, with talent above man's usual
endowment. (85) So Isa. xi:2: "And the Spirit of the Lord shall rest upon
him," is explained afterwards in the text to mean the spirit of wisdom and
understanding, of counsel and might.

(86) The melancholy of Saul is called the melancholy of the Lord, or a very
deep melancholy, the persons who applied the term showing that they
understood by it nothing supernatural, in that they sent for a musician to
assuage it by harp-playing. (87) Again, the "Spirit of the Lord" is used
as equivalent to the mind of man, for instance, Job xxvii:3: "And the Spirit
of the Lord in my nostrils," the allusion being to Gen. ii:7: "And God
breathed into man's nostrils the breath of life." (88) Ezekiel also,
prophesying to the dead, says (xxvii:14), "And I will give to you My Spirit,
and ye shall live;" i.e. I will restore you to life. (89) In Job xxxiv:14,
we read: "If He gather unto Himself His Spirit and breath;" in Gen. vi:3:
"My Spirit shall not always strive with man, for that he also is flesh,"
i.e. since man acts on the dictates of his body, and not the spirit which I
gave him to discern the good, I will let him alone. (90) So, too, Ps. li:12:
"Create in me a clean heart, 0 God, and renew a right spirit within me; cast
me not away from Thy presence, and take not Thy Holy Spirit from me." (91)
It was supposed that sin originated only from the body, and that good
impulses come from the mind; therefore the Psalmist invokes the aid of God
against the bodily appetites, but prays that the spirit which the Lord, the
Holy One, had given him might be renewed. (92) Again, inasmuch as the Bible,
in concession to popular ignorance, describes God as having a mind, a heart,
emotions - nay, even a body and breath - the expression Spirit of the Lord
is used for God's mind, disposition, emotion, strength, or breath.
(93) Thus, Isa. xl:13: "Who hath disposed the Spirit of the Lord?" i.e. who,
save Himself, hath caused the mind of the Lord to will anything,? and
Isa. lxiii:10: "But they rebelled, and vexed the Holy Spirit."

(94) The phrase comes to be used of the law of Moses, which in a sense
expounds God's will, Is. lxiii. 11, "Where is He that put His Holy Spirit
within him?" meaning, as we clearly gather from the context, the law of
Moses. (95) Nehemiah, speaking of the giving of the law, says, i:20,
"Thou gavest also thy good Spirit to instruct them." (96) This is referred
to in Deut. iv:6, "This is your wisdom and understanding," and in
Ps. cxliii:10, "Thy good Spirit will lead me into the land of uprightness."
(97) The Spirit of the Lord may mean the breath of the Lord, for breath, no
less than a mind, a heart, and a body are attributed to God in Scripture, as
in Ps. xxxiii:6. (98) Hence it gets to mean the power, strength, or faculty
of God, as in Job xxxiii:4, "The Spirit of the Lord made me," i.e. the
power, or, if you prefer, the decree of the Lord. (99) So the Psalmist in
poetic language declares, xxxiii:6, "By the word of the Lord were the
heavens made, and all the host of them by the breath of His mouth," i.e. by
a mandate issued, as it were, in one breath. (100) Also Ps. cxxxix:7,
"Wither shall I go from Thy Spirit, or whither shall I flee from Thy
presence?" i.e. whither shall I go so as to be beyond Thy power and Thy
presence?

(101) Lastly, the Spirit of the Lord is used in Scripture to express the
emotions of God, e.g. His kindness and mercy, Micah ii:7, "Is the Spirit
[i.e. the mercy] of the Lord straitened? (102) Are these cruelties His
doings?" (103) Zech. iv:6, "Not by might or by power, but My Spirit [i.e.
mercy], saith the Lord of hosts." (104) The twelfth verse of the seventh
chapter of the same prophet must, I think, be interpreted in like manner:
"Yea, they made their hearts as an adamant stone, lest they should hear the
law, and the words which the Lord of hosts hath sent in His Spirit [i.e. in
His mercy] by the former prophets." (105) So also Haggai ii:5: "So My Spirit
remaineth among you: fear not."

(106) The passage in Isaiah xlviii:16, "And now the Lord and His Spirit hath
sent me," may be taken to refer to God's mercy or His revealed law; for the
prophet says, "From the beginning" (i.e. from the time when I first came to
you, to preach God's anger and His sentence forth against you) "I spoke not
in secret; from the time that it was, there am I," and now I am sent by
the mercy of God as a joyful messenger to preach your restoration. (107) Or
we may understand him to mean by the revealed law that he had before come to
warn them by the command of the law (Levit. xix:17) in the same manner under
the same conditions as Moses had warned them, that now, like Moses, he ends
by preaching their restoration. (108) But the first explanation seems to me
the best.

(109) Returning, then, to the main object of our discussion, we find that
the Scriptural phrases, "The Spirit of the Lord was upon a prophet," "The
Lord breathed His Spirit into men," "Men were filled with the Spirit of God,
with the Holy Spirit," &c., are quite clear to us, and mean that prophets
were endowed with a peculiar and extraordinary power, and devoted themselves
to piety with especial constancy(3); that thus they perceived the mind or
the thought of God, for we have shown that God's Spirit signifies in Hebrew
God's mind or thought, and that the law which shows His mind and thought is
called His Spirit; hence that the imagination of the prophets, inasmuch as
through it were revealed the decrees of God, may equally be called the mind
of God, and the prophets be said to have possessed the mind of God. (110) On
our minds also the mind of God and His eternal thoughts are impressed; but
this being the same for all men is less taken into account, especially by
the Hebrews, who claimed a pre-eminence, and despised other men and other
men's knowledge.

(111) Lastly, the prophets were said to possess the Spirit of God because
men knew not the cause of prophetic knowledge, and in their wonder referred
it with other marvels directly to the Deity, styling it Divine knowledge.

(111) We need no longer scruple to affirm that the prophets only
perceived God's revelation by the aid of imagination, that is, by words and
figures either real or imaginary. (112) We find no other means mentioned in
Scripture, and therefore must not invent any. (113) As to the particular law
of Nature by which the communications took place, I confess my ignorance.
(114) I might, indeed, say as others do, that they took place by the power
of God; but this would be mere trifling, and no better than explaining some
unique specimen by a transcendental term. (115) Everything takes place by
the power of God. (116) Nature herself is the power of God under another
name, and our ignorance of the power of God is co-extensive with our
ignorance of Nature. (117) It is absolute folly, therefore, to ascribe an
event to the power of God when we know not its natural cause, which is the
power of God.

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