Age of Reason, Part II, Section 8
I have one observation more to make on the book of Chronicles, after which I shall pass on to review the remaining books of the Bible.
In my observations on the book of Genesis, I have quoted a passage from the 36th chapter, verse 31, which evidently refers to a time after kings began to reign over the children of Israel; and I have shown that as this verse is verbatim the same as in Chronicles, chap. i, verse 43, where it stands consistently with the order of history, which in Genesis it does not, that the verse in Genesis, and a great part of the 36th chapter, have been taken from Chronicles; and that the book of Genesis, though it is placed first in the Bible, and ascribed to Moses, has been manufactured by some unknown person after the book of Chronicles was written, which was not until at least eight hundred and sixty years after the time of Moses.
The evidence I proceed by to substantiate this is regular and has in it but two stages. First, as I have already stated that the passage in Genesis refers itself for time to Chronicles; secondly, that the book of Chronicles, to which this passage refers itself, was not begun to be written until at least eight hundred and sixty years after the time of Moses. To prove this, we have only to look into the thirteenth verse of the third chapter of the first book of Chronicles, where the writer, in giving the genealogy of the descendants of David, mentions Zedekiah; and it was in the time of Zedekiah that Nebuchadnezzar conquered Jerusalem, 588 years before Christ and consequently more then 860 years after Moses. Those who have superstitiously boasted of the antiquity of the Bible, and particularly of the books ascribed to Moses, have done it without examination, and without any authority than that of one credulous man telling it to another; for so far as historical and chronological evidence applies, the very first book in the Bible is not so ancient as the book of Homer by more then three hundred years, and is about the same age with Aesop's Fables.
I am not contending for the morality of Homer; on the contrary, I think it a book of false glory, tending to inspire immoral and mischievous notions of honor; and with respect to Aesop, though the moral is in general just, the fable is often cruel; and the cruelty of the fable does more injury to the heart, especially in a child, than the moral does good to the judgment.
Having now dismissed Kings and Chronicles, I come to the next in course, the book of Ezra.
As one proof, among others I shall produce, to show the disorder in which this pretended word of God, the Bible, has been put together, and the uncertainty of who the authors were, we have only to look at the three first verses in Ezra, and the last two in Chronicles; for by what kind of cutting and shuffling has it been that the three first verses in Ezra should be the two last verses in Chronicles, or that the two last in Chronicles should be the three first in Ezra? Hither the authors did not know their own works, or the compilers did not know the authors.
The last verse in Chronicles is broken abruptly, and end in the middle of the phrase with the word up, without signifying to what place. This abrupt break, and the appearance of the same verses in different books, show, as I have already said, the disorder and ignorance in which the Bible has been put together, and that the compilers of it had no authority for what they were doing, nor we any authority for believing what they have done. [NOTE 1]
Two last verses of Chronicles.
Ver. 22. Now in the first year of Cyrus, king of Persia, that the word of the Lord, spoken by the mouth of Jeremiah, might be accomplished, the Lord stirred up the spirit of Cyrus, king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,
23. Thus saith Cyrus, king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me: and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? the Lord his God be with him, and let him go up.
Three first verses of Ezra.
Ver. 1. Now in the first year of Cyrus, king of Persia, that the word of the Lord, by the mouth of Jeremiah, might be fulfilled, the Lord stirred up the spirit of Cyrus, king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,
2. Thus saith Cyrus, king of Persia, the Lord God of heaven hath given me all the kingdoms of earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.
3. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel (he is the God,) which is in Jerusalem.
The only thing that has any appearance of certainty in the book of Ezra, is the time in which it was written, which was immediately after the return of the Jews from the Babylonian captivity, about 536 years before Christ. Ezra (who, according to the Jewish commentators, is the same person as is called Esdras in the Apocrypha), was one of the persons who returned, and who, it is probable, wrote the account of that affair. Nehemiah, whose book follows next to Ezra, was another of the returned persons; and who, it is also probable, wrote the account of the same affair in the book that bears his name. But these accounts are nothing to us, nor to any other persons, unless it be to the Jews, as a part of the history of their nation; and there is just as much of the word of God in those books as there is in any of the histories of France, or Rapin's History of England, or the history of any other country.
But even in matters of historical record, neither of those writers are to be depended upon. In the second chapter of Ezra, the writer gives a list of the tribes and families, and of the precise number of souls of each, that returned from Babylon to Jerusalem: and this enrolment of the persons so returned appears to have been one of the principal objects for writing the book; but in this there is an error that destroys the intention of the undertaking.
The writer begins his enrolment in the following manner, chap. ii., ver. 3: "The children of Parosh, two thousand a hundred seventy and two." Ver. 4, "The children of Shephatiah, three hundred seventy and two." And in this manner he proceeds through all the families; and in the 64th verse, he makes a total, and says, "The whole congregation together was forty and two thousand three hundred and threescore."
But whoever will take the trouble of casting up the several particulars will find that the total is but 29,818; so that the error is 12,542. [NOTE 2] What certainty, then, can there be in the Bible for anything?
Nehemiah, in like manner, gives a list of the returned families, and of the number of each family. He begins, as in Ezra, by saying, chap. vii., ver. 8, "The children of Parosh, two thousand a hundred seven and two; and so on through all the families. The list differs in several of the particulars from that of Ezra. In the 66th verse, Nehemiah makes a total, and says, as Ezra had said, "The whole congregation together was forty and two thousand three hundred and threescore." But the particulars of this list makes a total of but 31,089, so that the error here is 11,271. These writers may do well enough for Bible-makers, but not for anything where truth and exactness is necessary.
The next book in course is the book of Esther. If Madame Esther thought it any honor to offer herself as a kept mistress to Ahasuerus, or as a rival to Queen Vashti, who had refused to come to a drunken king in the midst of a drunken company, to be made a show of, (for the account says they had been drinking seven days and were merry), let Esther and Mordecai look to that; it is no business of ours; at least it is none of mine; besides which the story has a great deal the appearance of being fabulous, and is also anonymous. I pass on to the book of Job.
The book of Job differs in character from all the books we have hitherto passed over. Treachery and murder make no part of this book; it is the meditations of a mind strongly impressed with the vicissitudes of human life, and by turns sinking under, and struggling against the pressure. It is a highly-wrought composition, between willing submission and involuntary discontent, and shows man, as he sometimes is, more disposed to be resigned than he is capable of being. Patience has but a small share in the character of the person of whom the book treats; on the contrary, his grief is often impetuous, but he still endeavors to keep a guard upon it, and seems determined in the midst of accumulating ills, to impose upon himself the hard duty of contentment.
I have spoken in a respectful manner of the book of Job in the former part of the Age of Reason, but without knowing at that time what I have learned since, which is, that from all the evidence that can be collected the book of Job does not belong to the Bible.
I have seen the opinion of two Hebrew commentators, Abenezra and Spinoza, upon this subject. They both say that the book of Job carries no internal evidence of being a Hebrew book; that the genius of the composition and the drama of the piece are not Hebrew; that it has been translated from another language into Hebrew, and that the author of the book was a Gentile; that the character represented under the name of Satan (which is the first and only time this name is mentioned in the Bible) does not correspond to any Hebrew idea, and that the two convocations which the Deity is supposed to have made of those whom the poem calls sons of God, and the familiarity which this supposed Satan is stated to have with the Deity, are in the same case.
It may also be observed, that the book shows itself to be the production of a mind cultivated in science, which the Jews, so far from being famous for, were very ignorant of. The allusions to objects of natural philosophy are frequent and strong, and are of a different cast to anything in the books known to be Hebrew. The astronomical names, Pleiades, Orion, and Arcturus, are Greek and not Hebrew names, and it does not appear from anything that is to be found in the Bible, that the Jews knew anything of astronomy or that they studied it; they had no translation of those names into their own language, but adopted the names as they found them in the poem.
That the Jews did translate the literary productions of the Gentile nations into the Hebrew language, and mix them with their own, is not a matter of doubt; the thirty-first chapter of Proverbs is an evidence of this; it is there said, v. i: "The words of King Lemuel, the prophecy that his mother taught him." This verse stands as a preface to the Proverbs that follow, and which are not the proverbs of Solomon, but of Lemuel; and this Lemuel was not one of the kings of Israel, nor of Judah, but of some other country, and consequently a Gentile. The Jews, however, have adopted his proverbs, and as they cannot give any account who the author of the book of Job was, nor how they came by the book, and as it differs in character from the Hebrew writings, and stands totally unconnected with every other book and chapter in the Bible, before it and after it, it has all the circumstantial evidence of being originally a book of the Gentiles. [NOTE 3]
Footnotes:
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I observed, as I passed along, several broken and senseless passages in the Bible, without thinking them of consequence enough to be introduced in the body of the work; such as that, I. Samuel, chap. xiii. ver. 1, where it is said, "Saul reigned one year; and when he had reigned two years over Israel, Saul chose him three thousand men," &c. The first part of verse, that Saul reigned one year, has no sense, since it does not tell us what Saul did, nor say anything of what happened at the end of that one year; and it is, besides, mere absurdity to say he reigned one year, when the very next phrase says he had reigned two; for if he had reigned two, it was impossible not to have reigned one.
Another instance occurs in Joshua, chap. v, where the writer tells us a story of an angel (for such the table of contents at the head of the chapter calls him) appearing unto Joshua; and the story ends abruptly, and without any conclusion. The story is as follows: Verse 13, "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and behold there stood a man over against him with his sword drawn in his hand; and Joshua went unto him and said unto him, Art thou for us or for our adversaries?" Verse 14, "And he said, Nay; but as captain of the hosts of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?" Verse 15, "And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot: for the place whereon thou standeth is holy. And Joshua did so." And what then? nothing, for here the story ends, and the chapter too.
Either the story is broken off in the middle, or it is a story told by some Jewish humorist, in ridicule of Joshua's pretended mission from God; and the compilers of the Bible, not perceiving the design of the story, have told it as a serious matter. As a story of humor and ridicule it has a great deal of point, for it pompously introduces an angel in the figure of a man, with a drawn sword in his hand, before whom Joshua falls on his face to the earth and worships (which is contrary to their second commandment); and then this most important embassy from heaven ends in telling Joshua to pull off his shoe. It might as well have told him to pull up his breeches.
It is certain, however, that the Jews did not credit everything their leaders told them, as appears from the cavalier manner in which they speak of Moses, when he was gone into the mount. "As for this Moses" say they, "we wot not what is become of him." Exod. chap. xxxii, ver. I.
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Particulars of the Families from the second Chapter of Ezra. Chap. ii
Back to textBrought forward: 12,243 15,953 24,144 Verse 3 2172 Verse 14 2056 Verse 25 743 Verse 36 973 4 372 15 454 26 621 37 1052 5 775 16 98 27 122 38 1247 6 2812 17 323 28 223 39 1017 7 1254 18 112 29 52 40 74 8 945 19 223 30 156 41 128 9 760 20 95 31 1254 42 139 10 642 21 123 32 320 53 392 11 623 22 56 33 725 60 652 12 1222 23 128 34 345 13 666 24 42 35 3630 ------ ------ ------ ----- 12,243 15,953 24,144 Total 29,818 -
The prayer known by the name of Agur's prayer, in the 30th chapter of Proverbs, immediately preceding the proverbs of Lemuel, and which is the only sensible, well-conceived and well-expressed prayer in the Bible, has much the appearance of being a prayer taken from the Gentiles. The name of Agur occurs on no other occasion than this; and he is introduced, together with the prayer ascribed to him, in the same manner, and nearly in the same words, that Lemuel and his proverbs are introduced in the chapter that follows. The first verse of the 30th chapter says, "The words of Agur, the son of Jakeh, even the prophecy." Here the word prophecy is used in the same application it has in the following chapter of Lemuel, unconnected with any thing of prediction. The prayer of Agur is in the 8th and 9th verses, "Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain." This has not any of the marks of being a Jewish prayer, for the Jews never prayed but when they were in trouble, and never for anything but victory, vengeance and riches.
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