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Age of Reason, Part II, Section 12
According to the modern meaning of the word prophet and prophesying, it signifies foretelling events to a great distance of time, and it became necessary to the inventors of the Gospel to give it this latitude of meaning, in order to apply or to stretch what they call the prophecies of the Old Testament to the times of the New; but according to the Old Testament, the prophesying of the seer, and afterward of the prophet, so far as the meaning of the word seer incorporated into that of prophet, had reference only to things of the time then passing, or very closely connected with it, such as the event of a battle they were going to engage in, or of a journey, or of any enterprise they were going to undertake, or of any circumstance then pending, or of any difficulty they were then in; all of which had immediate reference to themselves (as in the case already mentioned of Ahaz and Isaiah with respect to the expression, "Behold a virgin shall conceive and bear a son,") and not to any distant future time. It was that kind of prophesying that corresponds to what we call fortune-telling, such as casting nativities, predicting riches, fortunate or unfortunate marriages, conjuring for lost goods, etc.; and it is the fraud of the Christian Church, not that of the Jews, and the ignorance and the superstition of modern, not that of ancient times, that elevated those poetical, musical, conjuring, dreaming, strolling gentry into the rank they have since had.
But, besides this general character of all the prophets, they had also a particular character. They were in parties, and they prophesied for or against, according to the party they were with, as the poetical and political writers of the present day write in defence of the party they associate with against the other.
After the Jews were divided into two nations, that of Judah and that of Israel, each party had its prophets, who abused and accused each other of being false prophets, lying prophets, impostors, etc.
The prophets of the party of Judah prophesied against the prophets of the party of Israel; and those of the party of Israel against those of Judah. This party prophesying showed itself immediately on the separation under the first two rival kings, Rehoboam and Jeroboam. The prophet that cursed or prophesied against the altar that Jeroboam had built in Bethel, was of the party of Judah, where Rehoboam was king; and he was waylaid on his return home, by a prophet of the party of Israel, who said unto him (I. Kings, chap. xiii.), "Art thou the man of God that came from Judah? and he said, I am." Then the prophet of the party of Israel said to him, "I am a prophet also, as thou art (signifying of Judah), and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water: but (says the 18th verse) he lied unto him." This event, however, according to the story, is that the prophet of Judah never got back to Judah, for he was found dead on the road, by the contrivance of the prophet of Israel, who, no doubt, was called a true prophet by his own party, and the prophet of Judah a lying prophet.
In the third chapter of the second of Kings, a story is related of prophesying or conjuring that shows, in several particulars, the character of a prophet. Jehoshaphat, king of Judah, and Jehoram, king of Israel, had for a while ceased their party animosity, and entered into an alliance; and these two, together with the king of Edom, engaged in a war against the king of Moab. After uniting and marching their armies, the story says, they were in great distress for water; upon which Jehoshaphat said, "Is there not here a prophet of the Lord, that we may inquire of the Lord by him? and one of the servants of the king of Israel said, Here is Elisha." [Elisha was one of the party of Judah]. "And Jehoshaphat, the king of Judah, said, The word of the Lord is with him." The story then says, that these three kings went down to Elisha (who, as I have said, was a Judahmite prophet) saw the king of Israel, he said unto him, "What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay, for the Lord hath called these three kings together, to deliver them into the hands of Moab." [Meaning because of the distress they were in for water.] Upon which Elisha said, "As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat, the king of Judah, I would not look towards thee, nor see thee." Here is all the venom and vulgarity of a party prophet. We have now to see the performance, or manner of prophesying.
Ver. 15. "Bring me, (said Elisha,) a minstrel: And it came to pass, when the minstrel played, that the hand of the Lord came upon him." Here is the farce of the conjurer. Now for the prophecy: "And Elisha said, [singing most probably to the tune he was playing,] Thus saith the Lord, make this valley full of ditches;" which was just telling them what every countryman could have told them, without either fiddle or farce, that the way to get water was to dig for it.
But as every conjurer is not famous alike for the same thing, so neither were those prophets; for though all of them, at least those I have spoken of, were famous for lying, some of them excelled in cursing. Elisha, whom I have just mentioned, was a chief in this branch of prophesying; it was he that cursed the forty-two children in the name of the Lord, whom the two she-bears came and devoured. We are to suppose that those children were of the party of Israel; but as those who will curse will lie, there is just as much credit to be given to this story of Elisha's two she-bears as there is to that of the Dragon of Wantley, of whom it is said:
"Poor children three devoured he, That could not with him grapple; And at one sup he ate them up, As a man would eat an apple."
There was another description of men called prophets, that amused themselves with dreams and visions; but whether by night or by day we know not. These, if they were not quite harmless, were but little mischievous. Of this class are:
Ezekiel and Daniel; and the first question upon those books, as upon all the others, is, are they genuine? that is, were they written by Ezekiel and Daniel?
Of this there is no proof, but so far as my own opinion goes, I am more inclined to believe they were, than that they were not. My reasons for this opinion are as follows: First, Because those books do not contain internal evidence to prove they were not written by Ezekiel and Daniel, as the books ascribed to Moses, Joshua, Samuel, etc., prove they were not written by Moses, Joshua, Samuel, etc.
Secondly, Because they were not written till after the Babylonian captivity began, and there is good reason to believe that not any book in the Bible was written before that period; at least it is proveable, from the books themselves, as I have already shown, that they were not written till after the commencement of the Jewish monarchy.
Thirdly, Because the manner in which the books ascribed to Ezekiel and Daniel are written agrees with the condition these men were in at the time of writing them.
Had the numerous commentators and priests, who have foolishly employed or wasted their time in pretending to expound and unriddle those books, been carried into captivity, as Ezekiel and Daniel were, it would have greatly improved their intellects in comprehending the reason for this mode of writing, and have saved them the trouble of racking their invention, as they have done, to no purpose; for they would have found that themselves would be obliged to write whatever they had to write respecting their own affairs or those of their friends or of their country, in a concealed manner, as those men have done.
These two books differ from all the rest for it is only these that are filled with accounts of dreams and visions; and this difference arose from the situation the writers were in as prisoners of war, or prisoners of state, in a foreign country, which obliged them to convey even the most trifling information to each other, and all their political projects or opinions, in obscure and metaphorical terms. The pretend to have dreamed dreams and seen visions, because it was unsafe for them to speak facts or plain language. We ought, however to suppose that the persons to whom they wrote understood what they meant, and that it was not intended anybody else should. But these busy commentators and priests have been puzzling their wits to find out what it was not intended they should know, and with which they have nothing to do.
Ezekiel and Daniel were carried prisoners to Babylon under the first captivity, in the time of Jehoiakim, nine years before the second captivity in the time of Zedekiah.
The Jews were then still numerous, and had considerable force at Jerusalem; and as it is natural to suppose that men in the situation of Ezekiel and Daniel would be meditating the recovery of their country and their own deliverance, it is reasonable to suppose that the accounts of dreams and visions with which those books are filled, are no other than a disguised mode of correspondence, to facilitate those objects- it served them as a cipher or secret alphabet. If they are not thus, they are tales, reveries, and nonsense; or, at least, a fanciful way of wearing off the wearisomeness of captivity; but the presumption is they were the former.
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