De Principiis

¹² This point, indeed, is not to be passed by with­out notice, viz., that there are certain passages of Scripture where this “body,” as we termed it, i.e., this inferential historical sense, is not always found, as we shall prove to be the case in the following pages, but where that which we termed “soul” or “spirit” can only be understood. And this, I think, is indicated in the Gospels, where there are said to be placed, according to the manner of purification among the Jews, six water-vessels, containing two or three firkins a-piece; by which, as I have said, the language of the Gospel seems to indicate, with respect to those who are secretly called by the apostle “Jews,” that they are purified by the word of Scrip­ture,— receiving indeed sometimes two firkins, i.e., the understanding of the “soul” or “spirit,” accord­ing to our statement as above; sometimes even three (firkins), when in the reading (of Scripture) the “bodily” sense, which is the “historical,” may be preserved for the edification of the people. Now six water-vessels are appropriately spoken of, with regard to those persons who are purified by being placed in the world; for we read that in six days­— which is the perfect number— this world and all things in it were finished. How great, then, is the utility of this first “historical” sense which we have mentioned, is attested by the multitude of all be­lievers, who believe with adequate faith and sim­plicity, and does not need much argument, because it is openly manifest to all; whereas of that sense which we have called above the “soul,” as it were, of Scripture, the Apostle Paul has given us numerous examples in the first Epistle to the Corinthians. For we find the expression, “You shall not muzzle the mouth of the ox that treads out the grain.” And afterwards, when explaining what precept ought to be understood by this, he adds the words: “Does God take care for oxen? Or says He it altogether for our sakes? For our sakes, no doubt, this is written; that he who ploughs should plough in hope, and he that threshes, in hope of partaking.” Very many other passages also of this nature, which are in this way explained of the law, contribute extensive information to the hearers.

13. Now a “spiritual” interpretation is of this nature: when one is able to point out what are the heavenly things of which these serve as the pat­terns and shadow, who are Jews “according to the flesh,” and of what things future the law contains a shadow, and any other expressions of this kind that may be found in holy Scripture; or when it is a subject of inquiry, what is that wisdom hidden in a mystery which “God ordained before the world for our glory, which none of the princes of this world knew;” or the meaning of the apostle's language, when, employ­ing certain illustrations from Exodus or Numbers, he says: “These things happened to them in a figure, and they are written on our account, on whom the ends of the ages have come.” Now, an opportunity is afforded us of understanding of what those things which happened to them were figures, when he adds: “And they drank of that spiritual Rock which fol­lowed them, and that Rock was Christ.” In an­other Epistle also, when referring to the tabernacle, he mentions the direction which was given to Moses: “You shall make (all things) according to the pat­tern which was showed you in the mount.” And writing to the Galatians, and upbraiding certain indi­viduals who seem to themselves to read the law, and yet without understanding it, because of their igno­rance of the fact that an allegorical meaning underlies what is written, he says to them in a certain tone of rebuke: “Tell me, you who desire to be under the law, do you not hear the law? For it is written that Abraham had two sons; the one by a bond-maid, the other by a free woman. But he who was of the bond-woman was born according to the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants.” And here this point is to be attended to, viz., the caution with which the apostle employs the expres­sion, “You who are under the law, do you not hear the law?” Do you not hear, i.e., do you not understand and know? In the Epistle to the Colossians, again, briefly summing up and condensing the meaning of the whole law, he says: “Let no man therefore judge you in meat, or in drink, or in respect of holy days, or of the new moon, or of the Sabbath, which are a shadow of things to come.” Writing to the Hebrews also, and treating of those who belong to the circum­cision, he says: “Those who serve to the example and shadow of heavenly things.” Now perhaps, through these illustrations, no doubt will be enter­tained regarding the five books of Moses, by those who hold the writings of the apostle, as divinely in­spired. And if they require, with respect to the rest of the history, that those events which are contained in it should be considered as having happened for an ensample to those of whom they are written, we have observed that this also has been stated in the Epistle to the Romans, where the apostle adduces an in­stance from the third book of Kings, saying, “I have left me seven thousand men who have not bowed the knee to Baal;” which expression Paul understood as figuratively spoken of those who are called Israel­ites according to the election, in order to show that the advent of Christ had not only now been of ad­vantage to the Gentiles, but that very many even of the race of Israel had been called to salvation.