theologico-political treatise p1(神学与政治专题研究1)-第7章
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speech）； God uses the good as instruments of goodness； and the wicked as
means to execute His wrath。 （22） This may be seen from the case of
Micaiah above quoted； for although God had determined to deceive Ahab；
through prophets； He made use of lying prophets； to the good prophet He
revealed the truth； and did not forbid his proclaiming it。
（23） Still the certitude of prophecy； remains； as I have said； merely；
moral； for no one can justify himself before God； nor boast that he is an
instrument for God's goodness。 （24） Scripture itself teaches and shows that
God led away David to number the people； though it bears ample witness
to David's piety。
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（25） The whole question of the certitude of prophecy； was based on
these three considerations： 1。 That the things revealed were imagined
very vividly； affecting the prophets in the same way as things seen
when awake；
2。 The presence of a sign；
3。 Lastly； and chiefly； that the mind of the prophet was given
wholly； to what was right and good。
（26） Although Scripture does not always make mention of a sign； we
must nevertheless suppose that a sign was always vouchsafed； for
Scripture does not always relate every； condition and circumstance （as
many； have remarked）； but rather takes them for granted。 （27） We may；
however； admit that no sign was needed when the prophecy declared
nothing that was not already contained in the law of Moses； because it was
confirmed by that law。 （28） For instance； Jeremiah's prophecy； of the
destruction of Jerusalem was confirmed by the prophecies of other
prophets； and by the threats in the law； and； therefore； it needed no sign ；
whereas Hananiah； who； contrary to all the prophets； foretold the speedy
restoration of the state； stood in need of a sign； or he would have been in
doubt as to the truth of his prophecy； until it was confirmed by facts。 （29）
〃The prophet which prophesieth of peace； when the word of the prophet
shall come to pass； then shall the prophet be known that the Lord hath
truly sent him。〃
（30） As； then； the certitude afforded to the prophet by signs was not
mathematical （i。e。 did not necessarily follow from the perception of the
thing perceived or seen）； but only moral； and as the signs were only given
to convince the prophet； it follows that such signs were given according to
the opinions and capacity of each prophet； so that a sign which convince
one prophet would fall far short of convincing another who was imbued
with different opinions。 （31） Therefore the signs varied according to the
individual prophet。
（32） So also did the revelation vary； as we have stated； according to
individual disposition and temperament； and according to the opinions
previously held。
（33） It varied according to disposition； in this way： if a prophet was
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cheerful； victories； peace； and events which make men glad； were revealed
to him； in that he was naturally more likely to imagine such things。 （34） If；
on the contrary； he was melancholy； wars； massacres； and calamities were
revealed； and so； according as a prophet was merciful； gentle； quick to
anger； or severe； he was more fitted for one kind of revelation than another。
（35） It varied according to the temper of imagination in this way： if a
prophet was cultivated he perceived the mind of God in a cultivated way；
if he was confused he perceived it confusedly。 （36） And so with
revelations perceived through visions。 （37） If a prophet was a countryman
he saw visions of oxen； cows； and the like； if he was a soldier； he saw
generals and armies； if a courtier； a royal throne； and so on。
（38） Lastly； prophecy varied according to the opinions held by the
prophets； for instance； to the Magi； who believed in the follies of astrology；
the 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
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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 s
