The Bible: What It Is!

'Such a sudden change of conduct could not take place without serious motives. We must suppose that some dissention had arisen between them; some serious dispute of the kind which I have pointed out. If, however, that should not suffice to explain a part so decided, or justify so much insolence, I can perceive another motive. The course of public and private actions of Saul, show that he was subject to a nervous disease, the symptoms of which are those of epilepsy. Might it not be that this distressing disease being ordinarily concealed, Samuel did not know of it when he made choice of Saul; but having discovered it, he perceived himself to blame in public opinion and before his enemies, and then sought occasion and means to disown him? It is no less true that in this his conduct is wicked and blameable, inasmuch as he destroys the confidence of the people in their chief, and encourages them to desert and lay open the country to the enemy.

'This priest thought all success impossible, and by immolating his vanquished pupil he wished to insure for himself a compromise with his enemies, both within and without. Chance defeated his calculations. Saul remained with six hundred men, courageous and determined like himself. He takes post before the enemy's camp, prohibiting all attack. Several days passed. His son, Jonathan, stealing under cover (of the night, probably), followed by one only squire, he presents himself before a Philistine post, situated on a high rock; he is taken for a refugee Hebrew, such as had arrived in great numbers for several days before; he climbs up with his squire and is received. In a moment they both attack the enemy with so much boldness and good fortune that they stretch twenty men dead upon half an acre of ground. Confusion and terror spread through the camp.' [In fact, Jonathan's exploit exercised such a wonderful effect that, we are told, the earth quaked and trembled with fear. The Douay says, that 'it was a miracle from God;' our authorised text does not notice the miracle, but it is quite certain that the last word of the Hebrew verse is [ – ] (Alehim or Elohim), for which I find no equivalent in our version. Why is this omitted?] The Philistines think themselves betrayed, either by one another or by the refugee Hebrews. One man strikes another: Saul, hearing the noise, advances with his men, and the rout became complete. Carried away by his excessive courage, the king imprudently forbids the eating of anything before the end of the day, and of the slaughter and pursuit. His son, ignorant of this, refreshes himself with a little honey; his father would have immolated him to his oath (like Jephtha), but the people oppose it, and save Jonathan. [I confess that I do not quite understand how the Israelites smote the Philistines without weapons; but God's ways are not as our ways. Nor do I understand how it was that the Lord allowed the people to escape, who ate the flesh with the blood thereof. 'Here is a second victory of the new king; but this happened contrary to all expectations, and must have disconcerted Samuel, who does not appear upon the scene of action. The Philistines being vanquished, retire to their own country. It would appear that a truce must have been made, since the historian does not speak any more of war on this side. He mentions that Saul turned his arms against other nations; "that he attacked one after another: the Moabites, the Ammonites, the Idumeans, the Syrian kings of Sobah, to the north and beyond Damas; and that it was not until then that he turned again against the Philistines and Amalekites." Everywhere he was fortunate and conquered. It is evident these different wars must have taken several years; at least each of them one campaign. The narrator likewise seems to terminate here his history in numbering and naming the wives whom Saul married, the children he had, and the man whom he made commander of his guard and general of his troops. 'From the manner in which the fourteenth chapter is terminated!' a reader used to the style of these books would believe that the history of Samuel is really finished; for the ordinary form in closing the history of the other kings, is by recounting their wives, their children, and the prominent personages of their reign. The fifteenth chapter, however, which follows, seems to commence another portion of the reign of Saul, containing the details of the consecration and substitution of David, which may be dated from a scene of the final rupture, which took place between the king and Samuel. May it not have been that the last compiler, presumed to have been Esdras, in arranging the manuscripts originally written by Samuel, Nathan, and God, according to the testimony given in Chronicles i., 29, sewed the narratives together without much care, as was generally done among the ancients? We shall see the proof of this in the presentation of David to Saul.' ( Vide Volney.)

Chapter xv., vv. 2 and 3. Christian, contrast these with Daniel, chap. ix, v. 9, and then consider well how your Deity has entitled himself to the attribute of a God of love, shewing mercy and forgiveness to all, even to those who have rebelled against him.

Verse 9. If only as a measure of policy, Saul's conduct is worthy of approval; he acted far more wisely than Samuel.

Verse 29 is contradicted by v. 35 of this chapter, and in Jeremiah, chap, xv., y. 6; and of all the parts of the Bible this is the most absurd, for the whole transaction arises from his having repented that he had set up Saul as king. (See V. 11.)

Verse 32. The Douay says that Agag was 'very fat;' if the Jews were cannibals this would doubtless be a sufficient reason for the sacrifice.

Volney thus comments on this chapter (the reader ought to bear in mind that Volney scarcely ever quotes from the Protestant version): —

'Several years, perhaps eight or ten, were passed in the wars of Saul without any mention of Samuel. Without doubt the successes and popularity of the king affected the prophet. At last he reappears on the scene; he seeks an occasion favourable to his views; he finds Saul; he opens by recalling to his mind that he consecrated him king. This was to induce obedience, through a sentiment of gratitude, to what he was going to say. "Behold," he observes, "what that God now ordains who formerly ordered me to consecrate you. I recollect what the people of Amalek did against my people at the coming up from Egypt. (It was 400 years before; Amalek had opposed the passage of the Hebrews, and had slain many.) Go now, strike Amalek; destroy all that belongs to them; spare nothing; you must slay men, women, children, oxen, sheep, goats," etc Who is not chilled at such a command? To make God order the extermination because of a quarrel 400 years before, in which the Hebrews were the aggressors, for they wished to force a passage through the territory of Amalek. But what was the object of Samuel? He had a design in view, and an occasion was wanted to execute it. Samuel saw a popular cause for war and seized it

'Saul formed an army. The Hebrew text says 10,000 men of Judah and 200,000 foot soldiers of the other tribes. The Greek says 400,000 men of one and 30,000 of the other. The Alexandrian manuscript says only 10,000 of each, which is the most probable. Why these contradictions? Why these absurdities? For it is absurd to collect 200,000 men to take by surprise a small tribe of Bedouins. Saul departs and surprises the Amalekites in the desert; he kills all those who fall into his hands; takes their king alive; guards him together with the beasts and other booty. Returning triumphant to Mount Carmel, he descends to the valley where there is an altar, and prepares, says the text, to offer a sacrifice to God of the best among the spoil, according to the rites of the Greeks and Romans. Samuel arrives; but, says the historian, God had spoken to the seer (during the night) and had said, "I repent of having made Saul king, for he has turned from me and does not obey my orders." This, it is said, frightened Samuel, who cried to the Lord all night. Here again is a vision, a conference, a repentance from God! Could our negroes and savages hear such fables without laughing? The Jews believe all; they do not ask any proof of Samuel; he however is the only evidence; he only could have written such details. He is here author, actor, judge, and party. Who would be a Jew to believe upon his word? Yet it is a proverb, "as unbelieving as a Jew."

'Samuel arrives and advances to Saul. "What means," says he, "this noise of cattle that I hear?" Saul answers, "The people have spared the best of the effects of Amalek to offer to the Lord our God; we have destroyed the rest." "Allow me (replies Samuel) to relate what God said to me last night." "Speak," says Saul. "When you was little in your own eyes (says the Lord) did not I make you king of Israel, and now have I not sent you against Amalek directing you to exterminate him; why have you not fulfilled my commandment? Why have you sinned and kept the spoils?" "I have obeyed (replied Saul); I marched, I destroyed Amalek, and brought away the king alive, but the people have kept back these spoils and these victims of beasts to offer on the altar of God at Galgala." Samuel answers, "Does God demand these offerings and victims rather than obedience to his orders? You endeavour to ascertain good fortune by a victim, by inspecting the fat of rams; but know that the sin of divination is rebellion, a falsehood, an idolatry; but since you reject the commands of God he rejects your kingdom."

'Saul, feeble and superstitious, confesses himself culpable; he supplicates the ambassador of God to pray for the removal of his sin; the priest rejects his prayer, reiterates his deposition, and turns to leave him. Saul seizes the skirt of his coat or cloak to retain him; the priest, implacable, makes an effort by which the part is torn. "God (he repeats) has torn from you the kingdom of Israel, and has delivered it to a better; he has so decreed; is he man to repent?" Saul insists, "I have sinned, do not dishonour me before my people and before their chiefs; return to me, and I will humble myself before thy God." (These words seem remarkable; there were, then, among the Hebrews, other acknowledged Gods who lived on an equality with Jehovah.) And Samuel returned, and Saul humbled himself before Jehovah. Samuel then said, "Bring me Agag, king of Amalek;" and Agag being come, Samuel said to him, "What you have done to the children of our mothers that shall be done to yours;" and Samuel cut him in pieces [it seems with an axe]. Having performed this exploit, Samuel returned to Ramatah, and during his life did not visit Saul.

'What a barbarous scene! horrible it must be confessed; but I know some more horrible still pass before eyes in our day. Suppose that Samuel had brought Agag to Ramatah; that there he had confined him in a dungeon at the bottom of a cistern; that he had come every day with an attendant to make him undergo various tortures, to burn his feet – his hands, to stretch him upon a wooden horse, to dislocate him, etc. etc.; all this with honied terms, saying that it was all for his good; would not the lot of the victim have been a thousand times more dreadful? Ah! much better the open cruelty of the Hebrew priest, compared with the charity of the priests and monks which bless Rome! Yet the European Governments authorise and suffer such abominations! But did Samuel commit such an act without motive – without a projected object? That would not be in conformity to his deep and calculating character. We will examine these motives.

'For ten or twelve years Saul, by his victories, did not cease to flourish and strengthen his credit in the minds of all the nation. Samuel, finding himself eclipsed, took occasion to flatter the vindictive passion of the Hebrews against the Amalekites. The victory of Saul, and taking king Agag in disobedience to the command of God, who had ordered the extermination of the Amalekites, furnished Samuel with a pretence for striking the audacious blow of anointing a substitute to rival Saul. He thought it necessary to strike terror into their minds by a preliminary imposing step, which would make Saul dread the falling upon him of some new celestial anathema. It is certain that this manoeuvre of Samuel succeeded, since Saul did not dare to use any act of violence against him.

'In considering the action of Samuel in a general point of view, political and moral, it presents an astonishing union of pride, audacity, cruelty, and hypocrisy; a little orphan upstart, to decree from his caprice the extermination of a whole nation, even to the last living being! to insult – to abuse a king covered with laurels, become legitimate by his victories, and by the assent of the nation grateful for the peace and respect which he had procured for them! a priest to trouble this whole nation by a change of the prince, by the intrusion of a new elect of his choice. Here is found the first germ of that political division of the Hebrews which, suppressed under David and Solomon, broke out under the imprudent Rheoboam, and prepared the fall of the nation by rending it into two kingdoms.

'We see here the fruits of that divine or visionary power imprudently allowed by a people, stupified by superstition, to a king, otherwise worthy of esteem, but feeble-minded. We see an impostor, who dared to call himself the sent of God, the representative of God, finally, God himself (for such is the transition of ideas which will not fail to occur when the first is tolerated), turning all this to his profit. The plain historian achieves, without knowing it, the tracing of the portrait and character of Samuel, in saying, "Samuel did not see Saul any more; but lamented his misfortune that God had rejected him."'

Chapter xvi., v. 2. Here the Lord directs Samuel to tell a lie, yet in Proverbs, chap, xii., v. 22, we are told that lying lips are an abomination unto the Lord.

Verse 4. Our version says the elders 'trembled,' the Douay says they 'wondered,' and the Breeches Bible says they were 'astonished.'

Verse 7. The choice of Saul, whose height was so great (vide chap, x., v. 23), being an unfortunate one, this time the selection is made on totally different principles.

Verse 14. 'An evil spirit from the Lord.' If read literally, these words would occasion, in the minds of pious theists, grave doubts as to how an evil spirit could come from an infinitely pure and good God; but Hugh Farmer, in his essay on Demoniacs, says that Saul's disorder was a deep melancholy, and that this appears by the mode of cure – i.e., music, a proper method of exhilirating the animal spirits.

Verse 18. It is clear that this servant, if he spoke the words here alleged, spoke untruly. David was a young lad who kept his father's sheep, who was regarded as too young to go to battle, and who did not know how to wear armour.

Chapter xvii., v. 4. Goliah must have been at least nine feet six inches high.

Verse 5. This coat of mail would weigh about one hundred and fifty-six pounds four ounces avoirdupois, allowing half an ounce to the shekel, which I believe is under the weight.

Verse 7. The spearhead at the same rate would weigh about eighteen pounds twelve ounces.

verse 12. David is here introduced as if he had never been mentioned before. 'The days of Saul;' these words indicate a writer subsequent to the death of Saul.

Verse 17. 'What can we think of this? Jesse hardly recalled his son from the honourable post of armour-bearer to the king! It is not likely that he was turned off, since we afterwards find him playing on the harp to the king as before; neither was it a proper employment for the King's armour-bearer to be feeding sheep when the army was in the field, and his majesty with them in person! Why, the most easy method is to take it as we find it, to suppose it to be right, and go quietly on with the story.'

Verse 34. Instead of 'a lion and a bear,' the Douay reads 'a lion or a bear.'

Verse 35, Instead of 'I caught him by his beard and smote him,' the Douay has 'I caught them by the throat, and I strangled and killed them.'

Verse 49. The helmet which afforded no protection to Goliah's forehead must have been of a very curious pattern. The fact of David's going unharmed except with a sling and stones would induce one to suppose that he intended to keep a long distance between himself and Goliah. If so, he would incur no danger in the combat, as the heavily-armed Goliah could not run after him, and all that was necessary was for David to avoid coming within the reach of the giant's spear. When Goliah and David talked, they must have been a very long way from each other, for we find that David afterwards ran and hasted toward the Philistine before he got sufficiently near to sling a stone at him…