Theologico-Political Treatise — Part 2

by Benedictus de Spinoza

(20) We may thus clearly see that these portions of the book have been compiled from various sources, and are only from this point of view comprehensible. (21) The prophecies contained in the remaining chapters, where Jeremiah speaks in the first person, seem to be taken from a book written by Baruch, at Jeremiah's dictation. (22) These, however, only comprise (as appears from chap. xxxvi:2) the prophecies revealed to the prophet from the time of Josiah to the fourth year of Jehoiakim, at which period the book begins. (23) The contents of chap. xlv:2, on to chap. li:59, seem taken from the same volume.

(24) That the book of Ezekiel is only a fragment, is clearly indicated by the first verse. (25) For anyone may see that the conjunction with which it begins, refers to something already said, and connects what follows therewith. (26) However, not only this conjunction, but the whole text of the discourse implies other writings. (27) The fact of the present work beginning the thirtieth year shows that the prophet is continuing, not commencing a discourse; and this is confirmed by the writer, who parenthetically states in verse 3, "The word of the Lord came often unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans," as if to say that the prophecies which he is about to relate are the sequel to revelations formerly received by Ezekiel from God. (28) Furthermore, Josephus, 11 Antiq." x:9, says that Ezekiel prophesied that Zedekiah should not see Babylon, whereas the book we now have not only contains no such statement, but contrariwise asserts in chap. xvii. that he should be taken to Babylon as a captive, [Endnote 20].

(29) Of Hosea I cannot positively state that he wrote more than is now extant in the book bearing his name, but I am astonished at the smallness of the quantity we possess, for the sacred writer asserts that the prophet prophesied for more than eighty years.

(30) We may assert, speaking generally, that the compiler of the prophetic books neither collected all the prophets, nor all the writings of those we have; for of the prophets who are said to have prophesied in the reign of Manasseh and of whom general mention is made in 2 Chron. xxxiii:10, 18, we have, evidently, no prophecies extant; neither have we all the prophecies of the twelve who give their names to books. (31) Of Jonah we have only the prophecy concerning the Ninevites, though he also prophesied to the children of Israel, as we learn in 2 Kings xiv:25.

(32) The book and the personality of Job have caused much controversy. (33) Some think that the book is the work of Moses, and the whole narrative merely allegorical. (34) Such is the opinion of the Rabbins recorded in the Talmud, and they are supported by, Maimonides in his "More Nebuchim." (35) Others believe it to be a true history, and some suppose that Job lived in the time of Jacob, and was married to his daughter Dinah. (36) Aben Ezra, however, as I have already stated, affirms, in his commentaries, that the work is a translation into Hebrew from some other language: I could wish that he could advance more cogent arguments than he does, for we might then conclude that the Gentiles also had sacred books. (37) I myself leave the matter undecided, but I conjecture Job to have been a Gentile, and a man of very stable character, who at first prospered, then was assailed with terrible calamities, and finally, was restored to great happiness. (38) (He is thus named, among others, by Ezekiel, xiv:12.) (39) I take it that the constancy of his mind amid the vicissitudes of his fortune occasioned many men to dispute about God's providence, or at least caused the writer of the book in question to compose his dialogues; for the contents, and also the style, seem to emanate far less from a man wretchedly ill and lying among ashes, than from one reflecting at ease in his study. (40) I should also be inclined to agree with Aben Ezra that the book is a translation, for its poetry seems akin to that of the Gentiles; thus the Father of Gods summons a council, and Momus, here called Satan, criticizes the Divine decrees with the utmost freedom. (41) But these are mere conjectures without any solid foundation.

(42) I pass on to the book of Daniel, which, from chap. viii. onwards, undoubtedly contains the writing of Daniel himself. (43) Whence the first seven chapters are derived I cannot say; we may, however, conjecture that, as they were first written in Chaldean, they are taken from Chaldean chronicles. (44) If this could be proved, it would form a very striking proof of the fact that the sacredness of Scripture depends on our understanding of the doctrines therein signified, and not on the words, the language, and the phrases in which these doctrines are conveyed to us; and it would further show us that books which teach and speak of whatever is highest and best are equally sacred, whatever be the tongue in which they are written, or the nation to which they belong.

(45) We can, however, in this case only remark that the chapters in question were written in Chaldee, and yet are as sacred as the rest of the Bible.

(46) The first book of Ezra is so intimately connected with the book of Daniel that both are plainly recognizable as the work of the same author, writing of Jewish history from the time of the first captivity onwards. (47) I have no hesitation in joining to this the book of Esther, for the conjunction with which it begins can refer to nothing else. (48) It cannot be the same work as that written by Mordecai, for, in chap. ix:20-22, another person relates that Mordecai wrote letters, and tells us their contents; further, that Queen Esther confirmed the days of Purim in their times appointed, and that the decree was written in the book that is (by a Hebraism), in a book known to all then living, which, as Aben Ezra and the rest confess, has now perished. (49) Lastly, for the rest of the acts of Mordecai, the historian refers us to the chronicles of the kings of Persia. (50) Thus there is no doubt that this book was written by the same person as he who recounted the history of Daniel and Ezra, and who wrote Nehemiah, [Endnote 21], sometimes called the second book of Ezra. (51) We may, then, affirm that all these books are from one hand; but we have no clue whatever to the personality of the author. (52) However, in order to determine whence he, whoever he was, had gained a knowledge of the histories which he had, perchance, in great measure himself written, we may remark that the governors or chiefs of the Jews, after the restoration of the Temple, kept scribes or historiographers, who wrote annals or chronicles of them. (53) The chronicles of the kings are often quoted in the books of Kings, but the chronicles of the chiefs and priests are quoted for the first time in Nehemiah xii:23, and again in 1 Macc. xvi:24. (54) This is undoubtedly the book referred to as containing the decree of Esther and the acts of Mordecai; and which, as we said with Aben Ezra, is now lost. (55) From it were taken the whole contents of these four books, for no other authority is quoted by their writer, or is known to us.

(56) That these books were not written by either Ezra or Nehemiah is plain from Nehemiah xii:9, where the descendants of the high priest, Joshua are traced down to Jaddua, the sixth high priest, who went to meet Alexander the Great, when the Persian empire was almost subdued (Josephus, "Ant." ii. 108), or who, according to Philo-Judaeus, was the sixth and last high priest under the Persians. (57) In the same chapter of Nehemiah, verse 22, this point is clearly brought out: "The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian" - that is to say, in the chronicles; and, I suppose, no one thinks [Endnote 22] that the lives of Nehemiah and Ezra were so prolonged that they outlived fourteen kings of Persia. (58) Cyrus was the first who granted the Jews permission to rebuild their Temple: the period between his time and Darius, fourteenth and last king of Persia, extends over 230 years. (59) I have, therefore, no doubt that these books were written after Judas Maccabaeus had restored the worship in the Temple, for at that time false books of Daniel, Ezra, and Esther were published by evil-disposed persons, who were almost certainly Sadducees, for the writings were never recognized by the Pharisees, so far as I am aware; and, although certain myths in the fourth book of Ezra are repeated in the Talmud, they must not be set down to the Pharisees, for all but the most ignorant admit that they have been added by some trifler: in fact, I think, someone must have made such additions with a view to casting ridicule on all the traditions of the sect.

(60) Perhaps these four books were written out and published at the time I have mentioned with a view to showing the people that the prophecies of Daniel had been fulfilled, and thus kindling their piety, and awakening a hope of future deliverance in the midst of their misfortunes. (61) In spite of their recent origin, the books before us contain many errors, due, I suppose, to the haste with which they were written. (62) Marginal readings, such as I have mentioned in the last chapter, are found here as elsewhere, and in even greater abundance; there are, moreover, certain passages which can only be accounted for by supposing some such cause as hurry.