The Age of Reason Thomas Paine (beach read TXT) 📖

the high places that burn incense upon thee, and men’s bones shall be burned upon thee.” Verse 4: “And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, ‘Lay hold on him’; and his hand which he put out against him dried up so that he could not pull it again to him.”

One would think that such an extraordinary case as this, (which is spoken of as a judgement,) happening to the chief of one of the parties, and that at the first moment of the separation of the Israelites into two nations, would, if it had been true, have been recorded in both histories. But though men, in later times, have believed all that the prophets have said unto them, it does appear that those prophets, or historians, disbelieved each other: they knew each other too well.

A long account also is given in Kings about Elijah. It runs through several chapters, and concludes with telling, 2 Kings 2:11, “And it came to pass, as they (Elijah and Elisha) still went on, and talked, that, behold, there appeared a chariot of fire and horses of fire, and parted them both asunder, and Elijah went up by a whirlwind into heaven.” Hum! this the author of Chronicles, miraculous as the story is, makes no mention of, though he mentions Elijah by name; neither does he say anything of the story related in the second chapter of the same book of Kings, of a parcel of children calling Elisha bald head; and that this man of God (ver. 24) “turned back, and looked upon them, and cursed them in the name of the Lord; and there came forth two she-bears out of the wood, and tare forty and two children of them.” He also passes over in silence the story told, 2 Kings 13, that when they were burying a man in the sepulchre where Elisha had been buried, it happened that the dead man, as they were letting him down, (ver. 21) “touched the bones of Elisha, and he” (the dead man) “revived, and stood up on his feet.” The story does not tell us whether they buried the man, notwithstanding he revived and stood upon his feet, or drew him up again. Upon all these stories the writer of the Chronicles is as silent as any writer of the present day, who did not chose to be accused of lying, or at least of romancing, would be about stories of the same kind.

But, however these two historians may differ from each other with respect to the tales related by either, they are silent alike with respect to those men styled prophets whose writings fill up the latter part of the Bible. Isaiah, who lived in the time of Hezekiab, is mentioned in Kings, and again in Chronicles, when these histories are speaking of that reign; but except in one or two instances at most, and those very slightly, none of the rest are so much as spoken of, or even their existence hinted at; though, according to the Bible chronology, they lived within the time those histories were written; and some of them long before. If those prophets, as they are called, were men of such importance in their day, as the compilers of the Bible, and priests and commentators have since represented them to be, how can it be accounted for that not one of those histories should say anything about them?

The history in the books of Kings and of Chronicles is brought forward, as I have already said, to the year BC 588; it will, therefore, be proper to examine which of these prophets lived before that period.

Here follows a table of all the prophets, with the times in which they lived before Christ, according to the chronology affixed to the first chapter of each of the books of the prophets; and also of the number of years they lived before the books of Kings and Chronicles were written:

Names Years before Christ Years before Kings and Chronicles Observations Isaiah 760 172 Mentioned Jeremiah 629 41 Mentioned only in the last [two] chapters of Chronicles Ezekiel 595 7 Not mentioned Daniel 607 19 Not mentioned Hosea 785 97 Not mentioned Joel 800 212 Not mentioned Amos 789 199 Not mentioned Obadiah 789 199 Not mentioned Jonah 862 274 See note 26 Micah 750 162 Not mentioned Nahum 713 125 Not mentioned Habakkuk 620 42 Not mentioned Zephaniah 630 42 Not mentioned

Haggai
Zechariah
Malachi

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after the year 588

This table is either not very honourable for the Bible historians, or not very honourable for the Bible prophets; and I leave to priests and commentators, who are very learned in little things, to settle the point of etiquette between the two; and to assign a reason, why the authors of Kings and of Chronicles have treated those prophets, whom, in the former part of The Age of Reason, I have considered as poets, with as much degrading silence as any historian of the present day would treat Peter Pindar.

I have one more observation 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 36:31, which evidently refers to a time, after that kings began to reign over the children of Israel; and I have shown that as this verse is verbatim the same as in 1 Chronicles 1:43, 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