a theologico-political treatise [part i]-第10章
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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
according to his understanding； that is； as proceeding from a going
backwards of the sun； for he； too； thought that the sun moves and that the
earth is still； of parhelia he perhaps never even dreamed。 （74） We may
arrive at this conclusion without any； scruple； for the sign could really
have come to pass； and have been predicted by Isaiah to the king； without
the prophet being aware of the real cause。
（75） With regard to the building of the Temple by Solomon； if it was really
dictate by God we must maintain the same doctrine： namely； that all the
measurements were revealed according to the opinions and understanding of
the king； for as we are not bound to believe that Solomon was a
mathematician； we may affirm that he was ignorant of the true ratio between
the circumference and the diameter of a circle； and that； like the
generality of workmen； he thought that it was as three to one。 （76） But if
it is allowable to declare that we do not understand the passage； in good
sooth I know nothing in the Bible that we can understand； for the process of
building is there narrated simply and as a mere matter of history。 （77） If；
again； it is permitted to pretend that the passage has another meaning； and
was written as it is from some reason unknown to us； this is no less than a
complete subversal of the Bible； for every absurd and evil invention of
human perversity could thus； without detriment to Scriptural authority； be
defended and fostered。 （78） Our conclusion is in no wise impious； for though
Solomon； Isaiah； Joshua； &c。 were prophets； they were none the less men； and
as such not exempt from human shortcomings。
（79） According to the understanding of Noah it was revealed to him that God
as about to destroy the whole human race； for Noah thought that beyond the
limits of Palestine the world was not inhabited。
（80） Not only in matters of this kind； but in others more important； the
about the Divine attributes； but held quite ordinary notions about God； and
to these notions their revelations were adapted； as I will
demonstrate by ample Scriptural testimony； from all which one may easily see
that they were praised and commended； not so much for the sublimity and
eminence of their intellect as for their piety and faithfulness。
（81） Adam； the first man to whom God was revealed； did not know that He is
omnipotent and omniscient； for he hid himself from Him； and attempted to
make excuses for his fault before God； as though he had had to do with a
man； therefore to him also was God revealed according to his understanding …
that is； as being unaware of his situation or his sin； for Adam
heard； or seemed to hear； the Lord walling； in the garden； calling him and
asking him where he was； and then； on seeing his shamefacedness； asking him
whether he had eaten of the forbidden fruit。 （82） Adam evidently only knew
the Deity as the Creator of all things。 （83） To Cain also God was revealed；
according to his understanding； as ignorant of human affairs； nor was a
higher conception of the Deity required for repentance of his sin。
（83） To Laban the Lord revealed Himself as the God of Abraham； because Laban
believed that each nation had its own special divinity （see Gen。 xxxi：29）。
（84） Abraham also knew not that God is omnipresent； and has foreknowledge of
all things； for when he heard the sentence against the inhabitants of Sodom；
he prayed that the Lord should not execute it till He had ascertained
whether they all merited such punishment； for he said （see Gen。 xviii：24）；
〃Peradventure there be fifty righteous within the city；〃 and in accordance
with this belief God was revealed to him； as Abraham imagined； He spake
thus： 〃I will go down now； and see whether they have done altogether
according to the cry of it which is come unto Me； and； if not； I will know。〃
（85） Further； the Divine testimony concerning Abraham asserts nothing but
that he was obedient； and that he 〃commanded his household after him that
they should keep the way of the Lord〃 （Gen。 xviii：19）； it does not state
that he held sublime conceptions of the Deity。
（86） Moses； also； was not sufficiently aware that God is omniscient； and
directs human actions by His sole decree； for although God Himself says that
the Israelites should hearken to Him； Moses still considered the matter
doubtful and repeated； 〃But if they will not believe me； nor hearken unto my
voice。〃 （87） To him in like manner God was revealed as taking no part in；
and as being ignorant of； future human actions： the Lord gave him two signs
and said； 〃And it shall come to pass that if they will not believe thee；
neither hearken to the voice of the first sign； that they will believe the
voice of the latter sign； but if not； thou shalt take of the water of the
river；〃 &c。 （88） Indeed； if any one considers without prejudice the recorded
opinions of Moses； he will plainly see that Moses conceived the Deity as a
Being Who has always existed； does exist； and always will exist； and for
this cause he calls Him by the name Jehovah； which in Hebrew signifies these
three phases of existence： as to His nature； Moses only taught that He is
merciful； gracious； and exceeding jealous； as appears from many passages in
the Pentateuch。 （89） Lastly； he believed and taught that this Being was so
different from all other beings； that He could not be expressed by the image
of any visible thing； also； that He could not be looked upon； and that not
so much from inherent impossibility as from human infirmity； further； that
by reason of His power He was without equal and unique。 （90） Moses admitted；
indeed； that there were beings （doubtless by the plan and command of the
Lord） who acted as God's vicegerents … that is； beings to whom God had given
the right； authority； and power to direct nations； and to provide and care
for them； but he taught that this Being Whom they were bound to obey was
the highest and Supreme God； or （to use the Hebrew phrase） God of gods； and
thus in the song （Exod。 xv：11） he exclaims； 〃Who is like unto Thee； 0 Lord；
among the gods？〃 and Jethro says （Exod。 xviii：11）； 〃Now I know that the Lord
is greater than all gods。〃 （91） That is to say； 〃I am at length compelled to
admit to Moses that Jehovah is greater than all gods； and that His power
is unrivalled。〃 （92） We must remain in doubt whether Moses thought that
these beings who acted as God's vicegerents were created by Him； for he
has stated nothing； so far as we know； about their creation and origin。 （93）
He further taught that this Being had brought the visible world into order
from Chaos； and had given Nature her germs； and therefore that He
possesses supreme right and power over all things； further； that by reason
of this supreme right and power He had chosen for Himself alone the Hebrew
nati
