As an illustration, let us consider two episodes in the history of Elisha. We find in 2 Kings ii. 11, that a chariot of fire and horses of fire, appeared to this prophet, and parted him from Elijah, with whom he was walking, and carried the latter away into heaven; and we see in 2 Kings vi. 17, that Elisha's servant could really see a multitude of chariots and horses of fire round about his master. We must also remember that "the chariots of the Lord are thousands of angels" (Ps. lxviii. 17; see also Ps. xxxiv. 7.) Now these were, or were not, realities—if the chariots and horsemen existed, then we infer that some sort of stables and ostlers exist in heaven; if none such exist, then the chariots and horses could neither have been seen, nor have separated the two prophets.
It may be urged that supernatural beings do exist for those who can see them, and for no other; just as the angel was seen by Balaam's ass thrice (see Numbers xxii. 22-33) before he was recognized by her master. But this observation is worthless, for it amounts to nothing more than this—viz., that the persons seen in dreams exist for the dreamers and for no one else; but it in no way proves the reality of the asserted apparition.
It would be as useless to discuss, at this point, the actuality of what are called "spectres," as of other things named fairies, pixies, gnomes, or sprites. Of the existence of such there is abundance of evidence; and for hundreds of years there was not a human being who did not believe in them. But there was even stronger proof that the world stood still, and the sun went round it, and during untold centuries all who thought on the matter believed the statement. Yet in these days all the testimony is regarded as worthless in the presence of the stern facts of science; and ghosts are only believed in by such as write treatises upon squaring the circle, perpetual motion, and the plane figure of the earth. We shall take up the subject at length in our next chapter.
If we were to follow the bent of our inclination, we should now endeavour to prove that the Jews had no idea of an angelic mythology prior to the Babylonian captivity, and that they had no distinct literature prior to the Grecian and Edomite captivity referred to in Joel, Amos, Obadiah, and Micah, except possibly such records and written laws as may be styled "annals" or "year-books;" and, as a consequence, that all parts of the Old Testament in which angelic beings figure are comparatively modern, having been fabricated after the long sojourn of the Jews in Babylon. But to carry out this intention would require a treatise rather than an essay, and I must content myself with saying that I believe it to be affirmed by all Hebrew scholars, that up to the time of Nebuchadnezzar—or Hezekiah—the sole unseen power recognized by the Jews was Jehovah alone. They did not believe either in angel or devil What their ideas were we may shortly describe*:—
* Long after the remark in the text was written, and long
before it was in type, Dr. Kalisch, in his second part of a
commentary on Leviticus, published his views upon the point
referred to. When I can refer my readers to so masterly a
composition as his essay upon Angels in the Jewish theology,
it is seedless for me to say much on the subject. I may also
refer those who are interested in the matter to a work
entitled The Devil: his Origin, Greatness, and Decadence (Williams & Norgate, London, 1871—small 8vo., pp. 72). My
essay supplements these, and in no way clash therewith.
1. Angels were spirits, being also ministers (Heb. L 7.) They were a flaming fire (Ps. civ. 4); compare Jud. xiii. 20, and Acts vii. 35—that is, spirits are made of a combustible material which is, however, incombustible!
2. They could assume the form of men, and were identical with God (see Gen. xviii. 19; Tobit, and Luke i.): that is to say, they were masters, yet servants—the sender and the sent at the same time!
3. Their faces were terrible (Jud. xiii. 6); but they also shone (Acts vi. 15) and yet they were so good-looking and handsome that the Sodomites fell in love with them as Jupiter did with Ganymede (Gen. xix).
4 One was the superintendent of destruction, and was visible on one occasion to David (2 Sam. xxiv. 16, 17), to Oman, his sons, and to the elders of Israel (1 Chron. xxi. 16-20.) His weapon was a sword (ibid.) He certainly must have had flesh and bones. It would be an interesting matter to inquire whether the sword was as spiritual as the angel was.
5. One angel was outwitted by a donkey (see Numb. xxii. 22-33.) Yet this angel was God (comp. Numb. xxii. 35, and xxiv. 4, 15,16). It is marvellous to me how any one can read this history of Balaam and his ass, and notice how the animal turned God from His purpose (see chap, xxii. 33), and yet believe the story to be of divine origin!