a theologico-political treatise [part i]-第9章
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birth of Christ was revealed through the vision of a star in the East。 （39）
To the augurs of Nebuchadnezzar the destruction of Jerusalem was revealed
through entrails； whereas the king himself inferred it from oracles and the
direction of arrows which he shot into the air。 （40） To prophets who
believed that man acts from free choice and by his own power； God was
revealed as standing apart from and ignorant of future human actions。 （41）
All of which we will illustrate from Scripture。
（42） The first point is proved from the case of Elisha； who； in order to
prophecy to Jehoram； asked for a harp； and was unable to perceive the Divine
purpose till he had been recreated by its music； then； indeed； he prophesied
to Jehoram and to his allies glad tidings； which previously he had been
unable to attain to because he was angry with the king； and these who are
angry with anyone can imagine evil of him； but not good。 （43） The theory
that God does not reveal Himself to the angry or the sad； is a mere dream：
for God revealed to Moses while angry； the terrible slaughter of the
firstborn； and did so without the intervention of a harp。 （44） To Cain in
his rage； God was revealed； and to Ezekiel； impatient with anger； was
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 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 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。
（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 Jos
