The Philosophy of Spinoza by Benedictus de Spinoza (e textbook reader .txt) 📕

[7] From the Tr. Th.-P., ch. iv, same title.

In the foregoing chapter we have shown that the Divine law, which renders men truly blessed, and teaches them the true life, is universal to all men; nay, we have so intimately deduced it from human nature that it must be esteemed innate, and, as it were, ingrained in the human mind.

But with regard to the ceremonial observances which were ordained in the Old Testament for the Hebrews only, and were so adapted to their state that they could for the most part only be observed by the society as a whole and not by each individual, it is evident that they formed no part of the Divine law, and had nothing to do with blessedness and virtue, but had reference only to the election of the Hebrews, that is (as I have shown in Chapter IV), to their temporal bodily happiness and the tranquillity of their kingdom, and that therefore they were only valid while that kingdom lasted. If in the Old Testament they are spoken of as the law of God, it is only because they were founded on revelation, or a basis of revelation. Still as reason, however sound, has little weight with ordinary theologians, I will adduce the authority of Scripture for what I here assert, and will further show, for the sake of greater clearness, why and how these ceremonials served to establish and preserve the Jewish kingdom. Isaiah teaches most plainly that the Divine law in its strict sense signifies that universal law which consists in a true manner of life, and does not signify ceremonial observances. In chapter i., verse 10, the prophet calls on his countrymen to hearken to the Divine law as he delivers it, and first excluding all kinds of sacrifices and all feasts, he at length sums up the law in these few words: "Cease to do evil, learn to do well: seek judgment, relieve the oppressed." Not less striking testimony is given in Psalm xl. 7-9, where the Psalmist addresses God: "Sacrifice and offering Thou didst not desire; mine ears hast Thou opened; burnt offering and sin-offering hast Thou not required; I delight to do Thy will, O my God; yea, Thy law is within my heart." Here the Psalmist reckons as the law of God only that which is inscribed in his heart, and excludes ceremonies therefrom, for the latter are good and inscribed on the heart only from the fact of their institution, and not because of their intrinsic value.

Other passages of Scripture testify to the same truth, but these two will suffice. We may also learn from the Bible that ceremonies are no aid to blessedness, but only have reference to the temporal prosperity of the kingdom; for the rewards promised for their observance are merely temporal advantages and delights, blessedness being reserved for the universal Divine law. In all the five books commonly attributed to Moses nothing is promised, as I have said, beyond temporal benefits, such as honors, fame, victories, riches, enjoyments, and health. Though many moral precepts besides ceremonies are contained in these five books, they appear not as moral doctrines universal to all men, but as commands especially adapted to the understanding and character of the Hebrew people, and as having reference only to the welfare of the kingdom. For instance, Moses does not teach the Jews as a prophet not to kill or to steal, but gives these commandments solely as a lawgiver and judge; he does not reason out the doctrine, but affixes for its non-observance a penalty which may and very properly does vary in different nations. So, too, the command not to commit adultery is given merely with reference to the welfare of the state; for if the moral doctrine had been intended, with reference not only to the welfare of the state, but also to the tranquillity and blessedness of the individual, Moses would have condemned not merely the outward act, but also the mental acquiescence, as is done by Christ, Who taught only universal moral precepts, and for this cause promises a spiritual instead of a temporal reward. Christ, as I have said, was sent into the world, not to preserve the state nor to lay down laws, but solely to teach the universal moral law, so we can easily understand that He wished in no wise to do away with the law of Moses, inasmuch as He introduced no new laws of His own—His sole care was to teach moral doctrines, and distinguish them from the laws of the state; for the Pharisees, in their ignorance, thought that the observance of the state law and the Mosaic law was the sum total of morality; whereas such laws merely had reference to the public welfare, and aimed not so much at instructing the Jews as at keeping them under constraint. But let us return to our subject, and cite other passages of Scripture which set forth temporal benefits as rewards for observing the ceremonial law, and blessedness as reward for the universal law.

None of the prophets puts the point more clearly than Isaiah. After condemning hypocrisy, he commends liberty and charity towards oneself and one's neighbors, and promises as a reward: "Then shall thy light break forth as the morning, and thy health shall spring forth speedily, thy righteousness shall go before thee, and the glory of the Lord shall be thy reward" (chap. lviii. 8). Shortly afterwards he commends the Sabbath, and for a due observance of it promises: "Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord has spoken it." Thus the prophet, for liberty bestowed and charitable works, promises a healthy mind in a healthy body, and the glory of the Lord even after death; whereas, for ceremonial exactitude, he only promises security of rule, prosperity, and temporal happiness.

... It remains to show why and how the ceremonial observances tended to preserve and confirm the Hebrew kingdom; and this I can very briefly do on grounds universally accepted.

The formation of society serves not only for defensive purposes, but is also very useful, and, indeed, absolutely necessary, as rendering possible the division of labor. If men did not render mutual assistance to each