theologico-political treatise p2(神学与政治专题研究2)-第7章
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regard to contradictory instances； we must observe the occasion and the
time in which they were written。 （55） For instance； when Christ says；
〃Blessed are they that mourn； for they shall be comforted〃 we do not know；
from the actual passage； what sort of mourners are meant； as； however；
Christ afterwards teaches that we should have care for nothing； save only
for the kingdom of God and His righteousness； which is commended as
the highest good （see Matt。 vi；33）； it follows that by mourners He only
meant those who mourn for the kingdom of God and righteousness
neglected by man： for this would be the only cause of mourning to those
who love nothing but the Divine kingdom and justice； and who evidently
despise the gifts of fortune。 （56） So； too； when Christ says： 〃But if a man
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strike you on the right cheek； turn to him the left also；〃 and the words
which follow。
（57） If He had given such a command； as a lawgiver； to judges； He
would thereby have abrogated the law of Moses； but this He expressly
says He did not do （Matt。 v：17）。 （58） Wherefore we must consider who
was the speaker； what was the occasion； and to whom were the words
addressed。 （59） Now Christ said that He did not ordain laws as a legislator；
but inculcated precepts as a teacher： inasmuch as He did not aim at
correcting outward actions so much as the frame of mind。 （60） Further；
these words were spoken to men who were oppressed； who lived in a
corrupt commonwealth on the brink of ruin； where justice was utterly
neglected。 （61） The very doctrine inculcated here by Christ just before the
destruction of the city was also taught by Jeremiah before the first
destruction of Jerusalem； that is； in similar circumstances； as we see from
Lamentations iii：25…30。
（62） Now as such teaching was only set forth by the prophets in times
of oppression； and was even then never laid down as a law； and as； on the
other hand； Moses （who did not write in times of oppression； but … mark
this … strove to found a well…ordered commonwealth）； while condemning
envy and hatred of one's neighbour； yet ordained that an eye should be
given for an eye； it follows most clearly from these purely Scriptural
grounds that this precept of Christ and Jeremiah concerning submission to
injuries was only valid in places where justice is neglected； and in a time
of oppression； but does not hold good in a well…ordered state。
（63） In a well…ordered state where justice is administered every one is
bound； if he would be accounted just； to demand penalties before the judge
（see Lev：1）； not for the sake of vengeance （Lev。 xix：17； 18）； but in order to
defend justice and his country's laws； and to prevent the wicked rejoicing
in their wickedness。 （64） All this is plainly in accordance with reason。 （65）
I might cite many other examples in the same manner； but I think the
foregoing are sufficient to explain my meaning and the utility of this
method； and this is all my present purpose。 （66） Hitherto we have only
shown how to investigate those passages of Scripture which treat of
practical conduct； and which； therefore； are more easily examined； for on
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such subjects there was never really any controversy among the writers of
the Bible。
（67） The purely speculative passages cannot be so easily； traced to
their real meaning： the way becomes narrower； for as the prophets differed
in matters speculative among themselves； and the narratives are in great
measure adapted to the prejudices of each age； we must not； on any；
account infer the intention of one prophet from clearer passages in the
writings of another； nor must we so explain his meaning； unless it is
perfectly plain that the two prophets were at one in the matter。
（68） How we are to arrive at the intention of the prophets in such cases
I will briefly explain。 （69） Here； too； we must begin from the most
universal proposition； inquiring first from the most clear Scriptural
statements what is the nature of prophecy or revelation； and wherein does
it consist； then we must proceed to miracles； and so on to whatever is most
general till we come to the opinions of a particular prophet； and； at last； to
the meaning of a particular revelation； prophecy； history； or miracle。 （70）
We have already pointed out that great caution is necessary not to
confound the mind of a prophet or historian with the mind of the Holy
Spirit and the truth of the matter； therefore I need not dwell further on the
subject。 （71） I would； however； here remark concerning the meaning of
revelation； that the present method only teaches us what the prophets
really saw or heard； not what they desired to signify or represent by
symbols。 （72） The latter may be guessed at but cannot be inferred with
certainty from Scriptural premises。
（73） We have thus shown the plan for interpreting Scripture； and have；
at the same time； demonstrated that it is the one and surest way of
investigating its true meaning。 （74） I am willing indeed to admit that those
persons （if any such there be） would be more absolutely certainly right；
who have received either a trustworthy tradition or an assurance from the
prophets themselves； such as is claimed by the Pharisees； or who have a
pontiff gifted with infallibility in the interpretation of Scripture； such as
the Roman Catholics boast。 （75） But as we can never be perfectly sure；
either of such a tradition or of the authority of the pontiff； we cannot found
any certain conclusion on either： the one is denied by the oldest sect of
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Christians； the other by the oldest sect of Jews。 （76） Indeed； if we consider
the series of years （to mention no other point） accepted by the Pharisees
from their Rabbis； during which time they say they have handed down the
tradition from Moses； we shall find that it is not correct； as I show
elsewhere。 （77） Therefore such a tradition should be received with
extreme suspicion； and although； according to our method； we are bound
to consider as uncorrupted the tradition of the Jews； namely； the meaning
of the Hebrew words which we received from them； we may accept the
latter while retaining our doubts about the former。
（78） No one has ever been able to change the meaning of a word in
ordinary use； though many have changed the meaning of a particular
sentence。 （79） Such a proceeding would be most difficult； for whoever
attempted to change the meaning of a word； would be compelled； at the
same time； to explain all the authors who employed it； each according to
his temperament and intention； or else； with consummate cunning； to
falsify them。
（80） Further； the masses and the learned alike preserve language； but it
is only the learned who preserve the meaning of particular sentences and
books： thus； we may easily imagine that the learned having a very rare
book in their power； might change or corrupt the meaning of a sentence in
it； but they could not alter the signification of the words； moreover； if
anyone wanted to change the meaning of a common word he would not be
able to keep up the change among posterity； or in common parlance or
writing。
（81） For these and such…like reasons we may readily conclude that it
would never enter into the mind of anyone to corrupt a language； though
the intention of a writer may often have been falsified by changing his
phrases or interpreting them amiss。 （82） As then our method （based on the
principle that the knowledge of Scripture must be sought from itself alone）
is the sole true one； we must evidently renounce any knowledge which it
cannot furnish for the complete understanding of Scripture。 （83） I will now
point out its difficulties and shortcomings； which prevent our gaining a
complete and assured knowledge of the Sacred Text。
（84） Its first great difficulty consists in its requiring a thorough
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knowledge of the Hebrew language。 （85） Where is such knowledge to be
obtained？ （86） The men of old who employed the Hebrew tongue have left
none of the principles and bases of their language to posterity； we have
from them absolutely nothing in the way of dictionary； grammar； or
rhetoric。
（87） Now the Hebrew nation has lost all its grace and beauty （as one
would expect after the defeats and persecutions it has gone through）； and
has only retained certain fragments of its language and of a few books。 （88）
Nearly all the names of fruits； birds； and fishes； and many other words
have perished in the wear and tear of time。 （89） Further； the meaning of
many nouns and verbs which occur in the Bible are either utterly lost； or
are subjects of dispute。 （90） And not only are these gone； but we are
lacking in a knowledge of Hebrew phraseology。 （91） The devouring tooth
of time has destroyed turns of expression peculiar to the Hebrews； so that
we know them no more。
（92） Therefore we cannot investigate as we would all the meanings of
a sentence by the uses of the language； and there are many phrases of
which
