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A Theologico…Political Treatise
A Theologico…Political
Treatise
Part III … Chapters XI to XV
Baruch Spinoza
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A Theologico…Political Treatise
CHAPTER XI
AN INQUIRY WHETHER THE APOSTLES WROTE THEIR
EPISTLES AS APOSTLES AND PROPHETS； OR MERELY AS
TEACHERS； AND AN EXPLANATION OF WHAT IS MEANT BY AN
APOSTLE。
（1） No reader of the New Testament can doubt that the Apostles were
prophets； but as a prophet does not always speak by revelation； but only； at
rare intervals； as we showed at the end of Chap。 I。； we may fairly inquire
whether the Apostles wrote their Epistles as prophets； by revelation and
express mandate； as Moses； Jeremiah； and others did； or whether only as
private individuals or teachers； especially as Paul； in Corinthians xiv：6；
mentions two sorts of preaching。
（2） If we examine the style of the Epistles； we shall find it totally
different from that employed by the prophets。
（3） The prophets are continually asserting that they speak by the
command of God： 〃Thus saith the Lord；〃 〃The Lord of hosts saith；〃 〃The
command of the Lord；〃 &c。； and this was their habit not only in
assemblies of the prophets； but also in their epistles containing revelations；
as appears from the epistle of Elijah to Jehoram； 2 Chron。 xxi：12； which
begins； 〃Thus saith the Lord。〃
（4） In the Apostolic Epistles we find nothing of the sort。
（5） Contrariwise； in I Cor。 vii：40 Paul speaks according to his own
opinion and in many passages we come across doubtful and perplexed
phrase； such as； 〃We think； therefore；〃 Rom。 iii：28； 〃Now I think；〃
＇Endnote 24＇； Rom。 viii：18； and so on。 （6） Besides these； other expressions
are met with very different from those used by the prophets。
（7） For instance； 1 Cor。 vii：6； 〃But I speak this by permission； not by
commandment；〃 〃I give my judgment as one that hath obtained mercy of
the Lord to be faithful〃 （1 Cor。 vii：25）； and so on in many other passages。
（8） We must also remark that in the aforesaid chapter the Apostle says that
when he states that he has or has not the precept or commandment of God；
he does not mean the precept or commandment of God revealed to himself；
but only the words uttered by Christ in His Sermon on the Mount。 （9）
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A Theologico…Political Treatise
Furthermore； if we examine the manner in which the Apostles give out
evangelical doctrine； we shall see that it differs materially from the
method adopted by the prophets。 （10） The Apostles everywhere reason as
if they were arguing rather than prophesying； the prophecies； on the other
hand； contain only dogmas and commands。 （11） God is therein introduced
not as speaking to reason； but as issuing decrees by His absolute fiat。 （12）
The authority of the prophets does not submit to discussion； for whosoever
wishes to find rational ground for his arguments； by that very wish
submits them to everyone's private judgment。 （13） This Paul； inasmuch as
he uses reason； appears to have done； for he says in 1 Cor。 x：15； 〃I speak
as to wise men； judge ye what I say。〃 （14） The prophets； as we showed at
the end of Chapter I。； did not perceive what was revealed by virtue of their
natural reason； and though there are certain passages in the Pentateuch
which seem to be appeals to induction； they turn out； on nearer
examination； to be nothing but peremptory commands。 （15） For instance；
when Moses says； Deut。 xxxi：27； 〃Behold； while I am yet alive with you；
this day ye have been rebellious against the Lord； and how much more
after my death；〃 we must by no means conclude that Moses wished to
convince the Israelites by reason that they would necessarily fall away
from the worship of the Lord after his death； for the argument would have
been false； as Scripture itself shows： the Israelites continued faithful
during the lives of Joshua and the elders； and afterwards during the time of
Samuel； David； and Solomon。 （16） Therefore the words of Moses are
merely a moral injunction； in which he predicts rhetorically the future
backsliding of the people so as to impress it vividly on their imagination。
（17） I say that Moses spoke of himself in order to lend likelihood to his
prediction； and not as a prophet by revelation； because in verse 21 of the
same chapter we are told that God revealed the same thing to Moses in
different words； and there was no need to make Moses certain by
argument of God's prediction and decree； it was only necessary that it
should be vividly impressed on his imagination； and this could not be
better accomplished than by imagining the existing contumacy of the
people； of which he had had frequent experience； as likely to extend into
the future。
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（18） All the arguments employed by Moses in the five books are to be
understood in a similar manner； they are not drawn from the armoury of
reason； but are merely； modes of expression calculated to instil with
efficacy； and present vividly to the imagination the commands of God。 （19）
However； I do not wish absolutely to deny that the prophets ever argued
from revelation； I only maintain that the prophets made more legitimate
use of argument in proportion as their knowledge approached more nearly
to ordinary knowledge； and by this we know that they possessed a
knowledge above the ordinary； inasmuch as they proclaimed absolute
dogmas； decrees； or judgments。 （20） Thus Moses； the chief of the prophets；
never used legitimate argument； and； on the other hand； the long
deductions and arguments of Paul； such as we find in the Epistle to the
Romans； are in nowise written from supernatural revelation。
（21） The modes of expression and discourse adopted by the Apostles
in