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 must especially point out that David, Solomon, and Daniel belonged to this class, and not to the class of Isaiah, Jeremiah, Nathan the prophet, Elijah the Shilonite, and those like them. For David, Solomon, and Daniel spoke and wrote inspired by the holy spirit, and when David says, "The God of Israel spoke and said unto me, the rock of Israel" (2 Sam. xxiii. 3), he meant to say that God promised him happiness through a prophet, through Nathan or another prophet. The phrase must here be interpreted in the same manner as in the following passages, "And God said to her" (Gen. xxv. 26); "And God said unto Solomon, Because this hath been in thy heart, and thou hast not kept my covenant," etc. (1 Kings xi. 11). The latter passage undoubtedly contains a prophecy of Ahijah the Shilonite, or another prophet, who foretold Solomon that evil would befall him. The passage, "God appeared to Solomon at Gibeon in a dream by night, and God said" (ibid. iii. 5), does not contain a real prophecy, such as is introduced by the words "The word of the Lord came to Abram in a vision, saying" (Gen. xv. 1) or, "And God said to Israel in the visions of the night" (ibid. xlvi. 2), or such as the prophecies of Isaiah and Jeremiah contain: in all these cases the prophets, though receiving the prophecy in a prophetic dream, are told that it is a prophecy, and that they have received prophetic inspiration. But in the case of Solomon, the account concludes, "And Solomon awoke, and behold it was a dream" (1 Kings iii. 15); and in the account of the second divine appearance, it is said, "And God appeared to Solomon a second time, as he appeared to him at Gibeon" (ibid. ix. 2); it was evidently a dream. This kind of prophecy is a degree below that of which Scripture says, "In a dream I will speak to him" (Num. xii. 6). When prophets are inspired in a dream, they by no means call this a dream, although the prophecy reached them in a dream, but declare it decidedly to be a prophecy. Thus Jacob, our father, when awaking from a prophetic dream, did not say it was a dream, but declared, "Surely there is the Lord in this place," etc. (Gen. xxviii. 16); "God the Almighty appeared to me in Luz, in the land of Canaan" (ibid. xlviii. 3), expressing thereby that it was a prophecy. But in reference to Solomon we read And Solomon awoke, and behold it was a dream" (1 Kings iii. 15). Similarly Daniel declares that he had a dream; although he sees an angel and hears his word, he speaks of the event as of a dream: even when he had received the information [concerning the dreams of Nebukadnezzar], he speaks of it in the following manner--"Then was the secret revealed to Daniel in a night vision (Dan. ii. 19). On other occasions it is said, "He wrote down the dream" "I saw in the visions by night," etc.; "And the visions of my head confused me" (Dan. vii. 1, 2, 15); "I was surprised at the vision, and none noticed it" (ibid. viii. 27). There is no doubt that this is one degree below that form of prophecy to which the words, "In a dream I will speak to him," are applied. For this reason the nation desired to place the book of Daniel among the Hagiographa, and not among the Prophets. I have, therefore, pointed out to you, that the prophecy revealed to Daniel and Solomon, although they saw an angel in the dream, was not considered by them as a perfect prophecy, but as a dream containing correct information. They belonged to the class of men that spoke, inspired by the ruaḥ ha-kodesh, "the holy spirit." Also in the order of the holy writings, no distinction is made between the books of Proverbs, Ecclesiastes,