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Page 10
(98) Thus in order to interpret the Scriptural miracles and understand from
the narration of them how they really happened, it is necessary to know the
opinions of those who first related them, and have recorded them for us in
writing, and to distinguish such opinions from the actual impression made
upon their senses, otherwise we shall confound opinions and judgments with
the actual miracle as it really occurred: nay, further, we shall confound
actual events with symbolical and imaginary ones. (99) For many things are
narrated in Scripture as real, and were believed to be real, which were in
fact only symbolical and imaginary. (100) As, for instance, that God came
down from heaven (Exod. xix:28, Deut. v:28), and that Mount Sinai smoked
because God descended upon it surrounded with fire; or, again that Elijah
ascended into heaven in a chariot of fire, with horses of fire; all these
things were assuredly merely symbols adapted to the opinions of those who
have handed them down to us as they were represented to them, namely, as
real. (101) All who have any education know that God has no right hand nor
left; that He is not moved nor at rest, nor in a particular place, but that
He is absolutely infinite and contains in Himself all perfections.
(102) These things, I repeat, are known to whoever judges of things by the
perception of pure reason, and not according as his imagination is affected
by his outward senses. (103) Following the example of the masses who imagine
a bodily Deity, holding a royal court with a throne on the convexity of
heaven, above the stars, which are believed to be not very, far off from the
earth.
(104) To these and similar opinions very many narrations in Scripture are
adapted, and should not, therefore, be mistaken by philosophers for
realities.
(105) Lastly, in order to understand, in the case of miracles, what actually
took place, we ought to be familiar with Jewish phrases and metaphors;
anyone who did not make sufficient allowance for these, would be continually
seeing miracles in Scripture where nothing of the kind is intended by the
writer; he would thus miss the knowledge not only of what actually happened,
but also of the mind of the writers of the sacred text. (106) For instance,
Zechariah speaking of some future war says (chap. xiv;7): "It shall be one
day which shall be known to the Lord, not day, nor night; but at even time
it shall be light." In these words he seems to predict a great miracle, yet
he only means that the battle will be doubtful the whole day, that the issue
will be known only to God, but that in the evening they will gain the
victory: the prophets frequently used to predict victories and defeats of
the nations in similar phrases. (107) Thus Isaiah, describing the
destruction of Babylon, says (chap. xiii.): "The stars of heaven, and the
constellations thereof, shall not give their light; the sun shall be
darkened in his going forth, and the moon shall not cause her light to
shine." (108) Now I suppose no one imagines that at the destruction of
Babylon these phenomena actually occurred any more than that which the
prophet adds, "For I will make the heavens to tremble, and remove the earth
out of her place."
(109) So, too, Isaiah in foretelling to the Jews that they would return from
Babylon to Jerusalem in safety, and would not suffer from thirst on their
journey, says: "And they thirsted not when He led them through the deserts;
He caused the waters to flow out of the rocks for them; He clave the rocks,
and the waters gushed out." (110) These words merely mean that the Jews,
like other people, found springs in the desert, at which they quenched their
thirst; for when the Jews returned to Jerusalem with the consent of Cyrus,
it is admitted that no similar miracles befell them.
(111) In this way many occurrences in the Bible are to be regarded merely as
Jewish expressions. (112) There is no need for me to go through them in
detail; but I will call attention generally to the fact that the Jews
employed such phrases not only rhetorically, but also, and indeed chiefly,
from devotional motives. (113) Such is the reason for the substitution of
"bless God" for "curse God" in 1 Kings xxi:10, and Job ii:9, and for all
things being referred to God, whence it appears that the Bible seems to
relate nothing but miracles, even when speaking of the most ordinary
occurrences, as in the examples given above.
(114) Hence we must believe that when the Bible says that the Lord hardened
Pharaoh's heart, it only means that Pharaoh was obstinate; when it says that
God opened the windows of heaven, it only means that it rained very hard,
and so on. (115) When we reflect on these peculiarities, and also on the
fact that most things are related very shortly, with very little details and
almost in abridgments, we shall see that there is hardly anything in
Scripture which can be proved contrary to natural reason, while, on the
other hand, many things which before seemed obscure, will after a little
consideration be understood and easily explained.
(116) I think I have now very clearly explained all that I proposed to
explain, but before I finish this chapter I would call attention to the fact
that I have adopted a different method in speaking of miracles to that which
I employed in treating of prophecy. (117) Of prophecy I have asserted
nothing which could not be inferred from promises revealed in Scripture,
whereas in this chapter I have deduced my conclusions solely from the
principles ascertained by the natural light of reason. (118) I have
proceeded in this way advisedly, for prophecy, in that it surpasses human
knowledge, is a purely theological question; therefore, I knew that I could
not make any assertions about it, nor learn wherein it consists, except
through deductions from premises that have been revealed; therefore I was
compelled to collate the history of prophecy, and to draw therefrom certain
conclusions which would teach me, in so far as such teaching is possible,
the nature and properties of the gift. (119) But in the case of miracles, as
our inquiry is a question purely philosophical (namely, whether anything can
happen which contravenes or does not follow from the laws of nature), I was
not under any such necessity: I therefore thought it wiser to unravel the
difficulty through premises ascertained and thoroughly known by could also
easily have solved the problem merely from the doctrines and fundamental
principles of Scripture: in order that everyone may acknowledge this, I will
briefly show how it could be done.
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