theologico-political treatise p2(神学与政治专题研究2)-第12章
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territory was conquered by David ＇Endnote 10＇ and garrisoned； as we read
in 2 Sam。 viii：14。 （48） From what has been said； it is thus clearer than the
sun at noonday that the Pentateuch was not written by Moses； but by
someone who lived long after Moses。 （49） Let us now turn our attention to
the books which Moses actually did write； and which are cited in the
Pentateuch； thus； also； shall we see that they were different from the
Pentateuch。 （50） Firstly； it appears from Exodus xvii：14 that Moses； by the
command of God； wrote an account of the war against Amalek。 （51） The
book in which he did so is not named in the chapter just quoted； but in
Numb。 xxi：12 a book is referred to under the title of the wars of God； and
doubtless this war against Amalek and the castrametations said in Numb。
xxxiii：2 to have been written by Moses are therein described。 （52） We hear
also in Exod。 xxiv：4 of another book called the Book of the Covenant；
which Moses read before the Israelites when they first made a covenant
with God。 （53） But this book or this writing contained very little； namely；
the laws or commandments of God which we find in Exodus xx：22 to the
end of chap。 xxiv。； and this no one will deny who reads the aforesaid
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chapter rationally and impartially。 （54） It is there stated that as soon as
Moses had learnt the feeling of the people on the subject of making a
covenant with God； he immediately wrote down God's laws and utterances；
and in the morning； after some ceremonies had been performed； read out
the conditions of the covenant to an assembly of the whole people。 （55）
When these had been gone through； and doubtless understood by all； the
whole people gave their assent。
（56） Now from the shortness of the time taken in its perusal and also
from its nature as a compact； this document evidently contained nothing
more than that which we have just described。 （57） Further； it is clear that
Moses explained all the laws which he had received in the fortieth year
after the exodus from Egypt； also that he bound over the people a second
time to observe them； and that finally he committed them to writing （Deut。
i：5； xxix：14； xxxi：9）； in a book which contained these laws explained； and
the new covenant； and this book was therefore called the book of the law
of God： the same which was afterwards added to by Joshua when he set
forth the fresh covenant with which he bound over the people and which
he entered into with God （Josh。 xxiv：25； 26）。
（58） Now； as we have extent no book containing this covenant of
Moses and also the covenant of Joshua； we must perforce conclude that it
has perished； unless； indeed； we adopt the wild conjecture of the Chaldean
paraphrast Jonathan； and twist about the words of Scripture to our heart's
content。 （59） This commentator； in the face of our present difficulty；
preferred corrupting the sacred text to confessing his own ignorance。 （60）
The passage in the book of Joshua which runs； 〃and Joshua wrote these
words in the book of the law of God；〃 he changes into 〃and Joshua wrote
these words and kept them with the book of the law of God。〃 （61） What is
to be done with persons who will only see what pleases them？ （62） What
is such a proceeding if it is not denying Scripture； and inventing another
Bible out of our own heads？ （63） We may therefore conclude that the book
of the law of God which Moses wrote was not the Pentateuch； but
something quite different； which the author of the Pentateuch duly inserted
into his book。 （64） So much is abundantly plain both from what I have
said and from what I am about to add。 （65） For in the passage of
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Deuteronomy above quoted； where it is related that Moses wrote the book
of the law； the historian adds that he handed it over to the priests and bade
them read it out at a stated time to the whole people。 （66） This shows that
the work was of much less length than the Pentateuch； inasmuch as it
could be read through at one sitting so as to be understood by all； further；
we must not omit to notice that out of all the books which Moses wrote；
this one book of the second covenant and the song （which latter he wrote
afterwards so that all the people might learn it）； was the only one which he
caused to be religiously guarded and preserved。 （67） In the first covenant
he had only bound over those who were present； but in the second
covenant he bound over all their descendants also （Dent。 xxix：14）； and
therefore ordered this covenant with future ages to be religiously
preserved； together with the Song； which was especially addressed to
posterity： as； then； we have no proof that Moses wrote any book save this
of the covenant； and as he committed no other to the care of posterity； and；
lastly； as there are many passages in the Pentateuch which Moses could
not have written； it follows that the belief that Moses was the author of the
Pentateuch is ungrounded and even irrational。 （68） Someone will perhaps
ask whether Moses did not also write down other laws when they were
first revealed to him … in other words； whether； during the course of forty
years； he did not write down any of the laws which he promulgated； save
only those few which I have stated to be contained in the book of the first
covenant。 （69） To this I would answer； that although it seems reasonable to
suppose that Moses wrote down the laws at the time when he wished to
communicate them to the people； yet we are not warranted to take it as
proved； for I have shown above that we must make no assertions in such
matters which we do not gather from Scripture； or which do not flow as
legitimate consequences from its fundamental principles。 （70） We must
not accept whatever is reasonably probable。 （71） However even reason in
this case would not force such a conclusion upon us： for it may be that the
assembly of elders wrote down the decrees of Moses and communicated
them to the people； and the historian collected them； and duly set them
forth in his narrative of the life of Moses。 （72） So much for the five books
of Moses： it is now time for us to turn to the other sacred writings。
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（73） The book of Joshua may be proved not to be an autograph by
reasons similar to those we have just employed： for it must be some other
than Joshua who testifies that the fame of Joshua was spread over the
whole world； that he omitted nothing of what Moses had taught （Josh。
vi：27； viii。 last verse； xi：15）； that he grew old and summoned an assembly
of the whole people； and finally that he departed this life。 （74）
Furthermore； events are related which took place after Joshua's death。 （75）
For instance； that the Israelites worshipped God； after his death； so long as
there were any old men alive who remembered him； and in chap。 xvi：10；
we read that 〃Ephraim and Manasseh did not drive out the Canaanites
which dwelt in Gezer； but the Canaanite dwelt in the land of Ephraim unto
this day； and was tributary to him。〃 （76） This is the same statement as that
in Judges； chap。 i。； and the phrase 〃unto this day〃 shows that the writer
was speaking of ancient times。 （77） With these texts we may compare the
last verse of chap。 xv。； concerning the sons of Judah； and also the history
of Caleb in the same chap。 v：14。 （78） Further； the building of an altar
beyond Jordan by the two tribes and a half； chap。 xxii：10； sqq。； seems to
have taken place after the death of Joshua； for in the whole narrative his
name is never mentioned； but the people alone held council as to waging
war； sent out legates； waited for their return； and finally approved of their
answer。
（79） Lastly； from chap。 x：14； it is clear that the book was written many
generations after the death of Joshua； for it bears witness ；there was never
any； day like unto； that day； either before or after； that the Lord hearkened
to the voice of a man；〃 &c。 （80） If； therefore； Joshua wrote any book at all；
it was that which is quoted in the work now before us； chap。 x：13。
（81） With regard to the book of Judges； I suppose no rational person
persuades himself that it was written by the actual Judges。 （82） For the
conclusion of the whole history contained in chap。 ii。 clearly shows that it
is all the work … of a single historian。 （83） Further； inasmuch as the writer
frequently tells us that there was then no king in Israel； it is evident that
the book was written after the establishment of the monarchy。
（84） The books of Samuel need not detain us long； inasmuch as the
narrative in them is continued long after Samuel's death； but I should like
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to draw attention to the fact that it was written many generations after
Samuel's death。 （85） For in book i。 chap。 ix：9； the historian remarks in a；
parenthesis； 〃Beforetime； in Israel； when a man went to inquire of God；
thus he spake： Come； and let us go to the seer； for he that is now called a
prophet was beforetime called a seer。〃
（86） Lastly； the books of Kings； as we gather from internal evidence；
were compiled from the books of King Solomon （I Kings xi：41）； from the
chronicles of the kings of Judah （1 Kings xiv：19； 29）； and the chronicles of
the kings of Israel。
（87） We may； therefore； conclude that all the books we have
considered hitherto are compilations； and that the events therein are
recorded as having happened in old time。 （88） Now； if we turn our
attention to the connection and argu
