fabulous period of Jewish history. Mythology, poetry, fact, and fiction, are strangely woven together. The authors, whoever they were, claim no inspiration. However, as a general rule, they contain less to offend a religious mind than the books of the Law.
2. The Prophets, properly so called.
It may be said of these writings, in general, that they contain nothing above the reach of human faculties. Here are noble and spirit-stirring appeals to men's conscience, patriotism, honour, and religion; beautiful poetic descriptions, odes, hymns, expressions of faith, almost beyond praise. But the mark of human infirmity is on them all, and proofs or signs of miraculous inspiration are not found in them. In the minor prophets, there is nothing worthy of special notice in this place, unless it be the story of Jonah, which is unique in the ancient Hebrew literature, and tells its own tale.[1] These books do not require a detailed examination.[2] The greater prophets, Isaiah, Jeremiah, and Ezekiel, are more important, and require a more minute notice. In these, as well as in other prophetical books, and the Law, claim is apparently made to miraculous inspiration. “Thus saith Jehovah,” is the authority to which the prophet appeals; “Jehovah said unto me,” “The command of Jehovah came unto me,” “I saw in a vision,” “The spirit of Jehovah came upon me.” These and similar expressions occur often in the prophets. But do these phrases denote a claim to miraculous inspiration as we understand it? We limit miraculous inspiration to a few cases, where something is to be done above human ability. Not so the Hebrews; they did not make a sharp distinction between the miraculous and the common. All religious and moral power was regarded as the direct gift of God; an outpouring of his spirit. God teaches David to fight; commands Gideon to select his soldiers, to arise
- ↑ Pausanias says he saw a dolphin carry a boy on his back as a recompense for being healed of a wound by the boy! Lib. III., C. 25, p. 573. A man who should believe such a story on such evidence would be thought not a little credulous by the men who declare it dangerous to doubt the stories in Jonah and Daniel. See too Pausanias, Lib. I. C. 44, § 8, and X. C. 13, § 10.
- ↑ For this, see De Wette, Introd. Vol. II., and Palfrey, ubi sup., Vol. II. p. 362, et seq.
