The Age of Reason, Thomas Paine [books for 8th graders .txt] 📗

a character the passage speaks; and his friendship to the Jews, whom he liberated from captivity, and who might then be compared to a bruised reed, was extensive. But this description does not apply to Jesus Christ, who had no authority among the Gentiles; and as to his own countrymen, figuratively described by the bruised reed, it was they who crucified him. Neither can it be said of him that he did not cry, and that his voice was not heard in the street. As a preacher it was his business to be heard, and we are told that he travelled about the country for that purpose. Matthew has given a long sermon, which (if his authority is good, but which is much to be doubted, since he imposes so much) Jesus preached to a multitude upon a mountain; and it would be a quibble to say that a mountain is not a street, since it is a place equally as public.

The last verse in the passage (the 4th) as it stands in Isaiah and which Matthew has not quoted, says, “He shall not fail nor be discouraged till he have set judgment in the earth, and the isles shall wait for his law.” This also applies to Cyrus. He was not discouraged, he did not fail, he conquered all Babylon, liberated the Jews, and established laws. But this cannot be said of Jesus Christ, who, in the passage before us, according to Matthew, withdrew himself for fear of the Pharisees, and charged the people that followed him not to make it known where he was; and who, according to other parts of the Testament, was continually moving about from place to place to avoid being apprehended.88

But it is immaterial to us, at this distance of time, to know who the person was: it is sufficient to the purpose I am upon, that of detecting fraud and falsehood, to know it was not, and to show it was not the person called Jesus Christ.

I pass on to the ninth passage called a prophecy of Jesus Christ.

Matthew, 21:1, “And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the Mount of Olives, then sent Jesus two disciples, saying unto them, Go into the village over against you, and straightway ye shall find an ass tied and a colt with her; loose them, and bring them unto me. And if any man say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

“All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy king cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.”

Poor ass! let it be some consolation amidst all thy sufferings, that if the heathen world erected a bear into a constellation, the Christian world has elevated thee into a prophecy.

This passage is in Zechariah 9:9, and is one of the whims of friend Zechariah to congratulate his countrymen, who were then returning from captivity in Babylon, and himself with them, to Jerusalem. It has no concern with any other subject. It is strange that apostles, priests, and commentators never permit, or never suppose the Jews to be speaking of their own affairs. Everything in the Jewish books is perverted and distorted into meanings never intended by the writers. Even the poor ass must not be a Jew-ass, but a Christian-ass. I wonder they did not make an apostle of him, or a bishop, or at least make him speak and prophesy. He could have lifted up his voice as loud as any of them.

Zechariah, in the first chapter of his book, indulges himself in several whims on the joy of getting back to Jerusalem. He says, at the 8th verse, “I saw by night (Zechariah was a sharp-sighted seer), and behold a man riding on a red horse (yes, reader, a red horse), and he stood among tho myrtle trees that were in the bottom; and behind him were red horses, speckled, and white.” He says nothing about green horses, nor blue horses, perhaps because it is difficult to distinguish green from blue by night, but a Christian can have no doubt they were there, because “faith is the evidence of things not seen.”

Zechariah then introduces an angel among his horses, but he does not tell us what color the angel was of, whether black or white; whether he came to buy horses, or only to look at them as curiosities, for certainly they were of that kind. Be this, however, as it may, he enters into conversation with this angel, on the joyful affair of getting back to Jerusalem, and he saith at the 16th verse⁠—

“Therefore, thus saith the Lord; I am returned to Jerusalem with mercies; my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.” An expression signifying the rebuilding of the city.

All this, whimsical and imaginary as it is, sufficiently proves that it was the entry of the Jews into Jerusalem from captivity, and not the entry of Jesus Christ seven hundred years afterwards, that is the subject upon which Zechariah is always speaking.

As to the expression of riding upon an ass, which commentators represent as a sign of humility in Jesus Christ, the case is, he never was so well mounted before. The asses of those countries are large and well proportioned, and were anciently the chief of riding animals. Their beasts of burden, and which served also for the conveyance of the poor, were camels and dromedaries. We read in Judges 10:4 that “Jair (one of the judges of Israel), had thirty sons that rode on thirty ass-colts, and they had thirty cities.” But commentators distort everything.

There is besides very reasonable grounds to conclude, that this story of Jesus riding publicly into Jerusalem accompanied as it is