Front Page Titles (by Subject) 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. - The Chief Works of Benedict de Spinoza, vol 1 (Tractatus-Theologico-Politicus, Tractatus Politicus)
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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. - Benedict de Spinoza, The Chief Works of Benedict de Spinoza, vol 1 (Tractatus-Theologico-Politicus, Tractatus Politicus) 
The Chief Works of Benedict de Spinoza, translated from the Latin, with an Introduction by R.H.M. Elwes, vol. 1 Introduction, Tractatus-Theologico-Politicus, Tractatus Politicus. Revised edition (London: George Bell and Sons, 1891).
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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.
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.
If we examine the style of the Epistles, we shall find it totally different from that employed by the prophets.
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.”
In the Apostolic Epistles we find nothing of the sort. Contrariwise, in 1 Cor. vii. 40 Paul speaks according to his own opinion and in many passages we come across doubtful and perplexed phrases, such as, “We think, therefore,” Rom. iii. 28; “Now I think,”1 Rom. viii. 18, and so on. Besides these, other expressions are met with very different from those used by the prophets. 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. 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. 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. The Apostles everywhere reason as if they were arguing rather than prophesying; the prophecies, on the other hand, contain only dogmas and commands. God is therein introduced not as speaking to reason, but as issuing decrees by His absolute fiat. 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. 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.” 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. 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 Israelities continued faithful during the lives of Joshua and the elders, and afterwards during the time of Samuel, David, and Solomon. 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 imaginations. 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.
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.
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. 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.
The modes of expression and discourse adopted by the Apostles in the Epistles, show very clearly that the latter were not written by revelation and Divine command, but merely by the natural powers and judgment of the authors. They consist in brotherly admonitions and courteous expressions such as would never be employed in prophecy, as for instance, Paul’s excuse in Romans xv. 15, “I have written the more boldly unto you in some sort, my brethren.”
We may arrive at the same conclusion from observing that we never read that the Apostles were commanded to write, but only that they went everywhere preaching, and confirmed their words with signs. Their personal presence and signs were absolutely necessary for the conversion and establishment in religion of the Gentiles; as Paul himself expressly states in Rom. i. 11, “But I long to see you, that I may impart to you some spiritual gift, to the end that ye may be established.”
It may be objected that we might prove in similar fashion that the Apostles did not preach as prophets, for they did not go to particular places, as the prophets did, by the command of God. We read in the Old Testament that Jonah went to Nineveh to preach, and at the same time that he was expressly sent there, and told that he must preach. So also it is related, at great length, of Moses that he went to Egypt as the messenger of God, and was told at the same time what he should say to the children of Israel and to king Pharaoh, and what wonders he should work before them to give credit to his words. Isaiah, Jeremiah, and Ezekiel were expressly commanded to preach to the Israelites.
Lastly, the prophets only preached what we are assured by Scripture they had received from God, whereas this is hardly ever said of the Apostles in the New Testament, when they went about to preach. On the contrary, we find passages expressly implying that the Apostles chose the places where they should preach on their own responsibility, for there was a difference amounting to a quarrel between Paul and Barnabas on the subject (Acts xv. 37, 38). Often they wished to go to a place, but were prevented, as Paul writes, Rom. i. 13, “Oftentimes I purposed to come to you, but was let hitherto;” and in 1 Cor. xvi. 12, “As touching our brother Apollos, I greatly desired him to come unto you with the brethren, but his will was not at all to come at this time: but he will come when he shall have convenient time.”
From these expressions and differences of opinion among the Apostles, and also from the fact that Scripture nowhere testifies of them, as of the ancient prophets, that they went by the command of God, one might conclude that they preached as well as wrote in their capacity of teachers, and not as prophets: but the question is easily solved if we observe the difference between the mission of an Apostle and that of an Old Testament prophet. The latter were not called to preach and prophesy to all nations, but to certain specified ones, and therefore an express and peculiar mandate was required for each of them; the Apostles, on the other hand, were called to preach to all men absolutely, and to turn all men to religion. Therefore, whithersoever they went, they were fulfilling Christ’s commandment; there was no need to reveal to them beforehand what they should preach, for they were the disciples of Christ to whom their Master Himself said (Matt. x. 19, 20): “But, when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak.” We therefore conclude that the Apostles were only indebted to special revelation in what they orally preached and confirmed by signs (see the beginning of Chap. II.); that which they taught in speaking or writing without any confirmatory signs and wonders they taught from their natural knowledge. (See 1 Cor. xiv. 6.) We need not be deterred by the fact that all the Epistles begin by citing the imprimatur of the Apostleship, for the Apostles, as I will shortly show, were granted, not only the faculty of prophecy, but also the authority to teach. We may therefore admit that they wrote their Epistles as Apostles, and for this cause every one of them began by citing the Apostolic imprimatur, possibly with a view to gaining the attention of the reader by asserting that they were the persons who had made such mark among the faithful by their preaching, and had shown by many marvellous works that they were teaching true religion and the way of salvation. I observe that what is said in the Epistles with regard to the Apostolic vocation and the Holy Spirit of God which inspired them, has reference to their former preaching, except in those passages where the expressions of the Spirit of God and the Holy Spirit are used to signify a mind pure, upright, and devoted to God. For instance, in 1 Cor. vii. 40, Paul says: “But she is happier if she so abide, after my judgment, and I think also that I have the Spirit of God.” By the Spirit of God the Apostle here refers to his mind, as we may see from the context: his meaning is as follows: “I account blessed a widow who does not wish to marry a second husband; such is my opinion, for I have settled to live unmarried, and I think that I am blessed.” There are other similar passages which I need not now quote.
As we have seen that the Apostles wrote their Epistles solely by the light of natural reason, we must inquire how they were enabled to teach by natural knowledge matters outside its scope. However, if we bear in mind what we said in Chap. VII. of this treatise our difficulty will vanish: for although the contents of the Bible entirely surpass our understanding, we may safely discourse of them, provided we assume nothing not told us in Scripture: by the same method the Apostles, from what they saw and heard, and from what was revealed to them, were enabled to form and elicit many conclusions which they would have been able to teach to men had it been permissible.
Further, although religion, as preached by the Apostles, does not come within the sphere of reason, in so far as it consists in the narration of the life of Christ, yet its essence, which is chiefly moral, like the whole of Christ’s doctrine, can readily be apprehended by the natural faculties of all.
Lastly, the Apostles had no lack of supernatural illumination for the purpose of adapting the religion they had attested by signs to the understanding of everyone so that it might be readily received; nor for exhortations on the subject: in fact, the object of the Epistles is to teach and exhort men to lead that manner of life which each of the Apostles judged best for confirming them in religion. We may here repeat our former remark, that the Apostles had received not only the faculty of preaching the history of Christ as prophets, and confirming it with signs, but also authority for teaching and exhorting according as each thought best. Paul (2 Tim. i. 11), “Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles;” and again (1 Tim. ii. 7), “Whereunto I am ordained a preacher and an apostle (I speak the truth in Christ and lie not), a teacher of the Gentiles in faith and verity.” These passages, I say, show clearly the stamp both of the apostleship and the teachership: the authority for admonishing whomsoever and wheresoever he pleased is asserted by Paul in the Epistle to Philemon, v. 8: “Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet,” &c., where we may remark that if Paul had received from God as a prophet what he wished to enjoin Philemon, and had been bound to speak in his prophetic capacity, he would not have been able to change the command of God into entreaties. We must therefore understand him to refer to the permission to admonish which he had received as a teacher, and not as a prophet. We have not yet made it quite clear that the Apostles might each choose his own way of teaching, but only that by virtue of their Apostleship they were teachers as well as prophets; however, if we call reason to our aid we shall clearly see that an authority to teach implies authority to choose the method. It will nevertheless be, perhaps, more satisfactory to draw all our proofs from Scripture; we are there plainly told that each Apostle chose his particular method (Rom. xv. 20): “Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation.” If all the Apostles had adopted the same method of teaching, and had all built up the Christian religion on the same foundation, Paul would have had no reason to call the work of a fellow-Apostle “another man’s foundation,” inasmuch as it would have been identical with his own: his calling it another man’s proved that each Apostle built up his religious instruction on different foundations, thus resembling other teachers who have each their own method, and prefer instructing quite ignorant people who have never learnt under another master, whether the subject be science, languages, or even the indisputable truths of mathematics. Furthermore, if we go through the Epistles at all attentively, we shall see that the Apostles, while agreeing about religion itself, are at variance as to the foundations it rests on. Paul, in order to strengthen men’s religion, and show them that salvation depends solely on the grace of God, teaches that no one can boast of works, but only of faith, and that no one can be justified by works (Rom. iii. 27, 28); in fact, he preaches the complete doctrine of predestination. James, on the other hand, states that man is justified by works, and not by faith only (see his Epistle, ii. 24), and omitting all the disputations of Paul, confines religion to a very few elements.
Lastly, it is indisputable that from these different grounds for religion selected by the Apostles, many quarrels and schisms distracted the Church, even in the earliest times, and doubtless they will continue so to distract it for ever, or at least till religion is separated from philosophical speculations, and reduced to the few simple doctrines taught by Christ to His disciples; such a task was impossible for the Apostles, because the Gospel was then unknown to mankind, and lest its novelty should offend men’s ears it had to be adapted to the disposition of contemporaries (2 Cor. ix. 19, 20), and built up on the groundwork most familiar and accepted at the time.
Thus none of the Apostles philosophized more than did Paul, who was called to preach to the Gentiles; other Apostles preaching to the Jews, who despised philosophy, similarly adapted themselves to the temper of their hearers (see Gal. ii. 11), and preached a religion free from all philosophical speculations. How blest would our age be if it could witness a religion freed also from all the trammels of superstition!
[Note 24 (p. 157).] “Now I think.” The translators render the word λογίζομαι here by I infer, and assert that Paul uses it as synonymous with σνλλγίζομαι. But the former word has, in Greek, the same meaning as the Hebrew word rendered to think, to esteem, to judge. And this signification would be in entire agreement with the Syriac translation. This Syriac translation (if it be a translation, which is very doubtful, for we know neither the time of its appearance, nor the translator, and Syriac was the vernacular of the Apostles) renders the text before us in a way well explained by Tremellius as “we think, therefore.”