The Bible Unmasked
by Joseph Lewis
The Bible Unmasked
Table of Contents
Judah and His Daughter-in-law Tamar.
In my introduction to this book, I warned those who felt that if their sensibilities might be shocked by anything that would be said in the discussion of my subject, not to read this book; and if in the citation of the story to follow you are brought face to face with an obnoxious situation you cannot blame me for the sickening disgust you will feel at the conclusion of this narrative.
It is not my purpose to bring your attention to these immoral stories of the Bible because they are vulgar, but for the purpose of bringing your attention to what an abomination it is to insist that our children read the Bible in order to get a proper understanding of life. My deep concern is to relate the licentious acts of the celebrated characters of this infamous book and bring them parallel to, and into comparison with, our present standard for the same relationship.
I quote Genesis, Chapter 38, Verses 1-5.
|And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.
2. And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.
3. And she conceived, and bare a son; and he called his name Er.
4. And she conceived again, and bare a son; and she called his name Onan.
5. And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.
I do not think it out of place to make mention of the fact that the method and mode of expression used in the Bible to denote the marital relationship and the subsequent birth of a child, is in itself an indelicacy that deserves our condemnation. Would it not have been better to say: "And Judah saw there a daughter of a certain Canaanite, whose name was Shuah, and he married her and their first child was called Er, and the second Onan and the third Shelah"?
Wouldn't such a description be more conducive to refinement and moral betterment than the expression that "he went in unto her, and she conceived"? Instead of the Bible's avoiding those expressions that are inelegant, particular pains were taken to use them and use them pronouncedly.
Genesis, Chapter 38, Verses 6-7.
|6. And Judah took a wife for Er his firstborn, whose name was Tamar.
7. And Er, Judah's firstborn, was wicked in the sight of the Lord; and the Lord slew him.
As I am one of the poor unfortunates who cannot understand God's ways, I am unable to perceive why he killed Er. It may be because the young man loved his wife and honored her and sought to protect her, and as this might possibly interfere with "God's plan" it was necessary to kill him. Who knows?
But let us continue, and possibly in the following verses we may obtain a glimpse of the reason why God judged Er wicked and killed him. Was it for the reason that he did not want to raise a large family?
Genesis, Chapter 38, Verses 8-10.
|8. And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.
9. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
10. And the thing which he did displeased the Lord wherefore he slew him also.
I must refrain from quoting verse 9 of this chapter because, in my opinion, it violates statute 211 of the United States Criminal Code, which says in part:
"Every obscene, lewd or lascivious and every filthy book, pamphlet, picture, paper, letter, writing, print, or publication of any indecent character, ... designated, adapted or intended for preventing conception ... or described in a manner calculated to lead another to use or apply it for preventing conception ... and every written or printed card, letter, circular, book, pamphlet, advertisement or notice of any kind giving information, directly or indirectly, ... or how or by what means conception may be prevented; and every description calculated to induce or incite a person to so use or apply, is hereby declared to be non-mailable matter, and shall not be conveyed in the mails or delivered from any Post Office or by any letter carrier."
However strange it may seem there is in the Holy Bible a verse, which appears to me, to come within the very scope and body of the prohibition of the law just quoted; but no one seems to have requested the exclusion of the Holy Bible from the privilege of the United States mails, or is it possible that no one knew of this passage in the pages of the Holy Scriptures?
If the Bible containing this information is permitted the use of the mails what objection can be found to the dissemination of scientific information of the prevention of conception as advocated by Margaret Sanger and other Birth Control advocates?
But as this is but a side incident to this narrative, let us continue the main story.
Genesis, Chapter 38, Verse 11.
|11. Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also as his brethren did. And Tamar went and dwelt in her father's house.|
For what is to follow I invite your serious attention.
Genesis, Chapter 38, Verses 12-14.
|12. And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.
13. And it was told Tamar, saying, Behold, thy father in law goeth up to Timnath to shear his sheep.
14. And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.
According to the promise of Judah, Tamar was to have as a husband, Shelah, his youngest son, when he grew to manhood. The reason why this promise was not fulfilled may be due to the fact that in the meantime Judah's wife had died and Tamar must be left free for the act that is to follow, although I do not think being married to his son would have been a barrier to the unscrupulous Judah, in his passionate quest for concupiscence.
Genesis, Chapter 38, Verses 15-16.
|15. When Judah saw her, he thought her to be a harlot; because she had covered her face.
16. And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law:) and she said, What wilt thou give me, that thou mayest come in unto me?
Certainly a prostitutional bargaining between father-in-law and daughter-in-law is not out of place in the Bible and we will proceed further with it to the culmination which naturally and inevitably follows. But let us for the continuity of the scene repeat the above dialogue. "Go to, I pray thee, let me come in unto thee." And she said, "What wilt thou give me, that thou mayest come in unto me?"
Genesis, Chapter 38, Verses 17-18.
|17. And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?
18. And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.
Surely this is a unique story and possesses many distinct features which are not generally incorporated in "snappy stories." But as there is more to it, I will continue to quote.
Genesis, Chapter 38, Verses 19-23.
|19. And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.
20. And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not.
21. Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place.
22. And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place.
23. And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.
Judah is fearful that he be "shamed" unless the harlot be found and she return to him his pledge that she demanded of him for the fulfillment of the promise to send her a token for the privilege accorded him "to come in unto her." What an embarrassment this must have been to this leading citizen of that time. Actually "caught with the goods" in his illicit sexual relationship. Just think what would have been heaped upon him had the "newspapers" gotten hold of this bit of scandal and exposed him and held him up to scorn and ridicule before all the people?
Genesis, Chapter 38, Verse 24.
|24. And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.|
If Tamar is with child by whoredom, then Judah, this patriarch of the Jews, and one of the leading Biblical characters, and ancestor of Jesus Christ, is the father of the child in embryo. But let us go a little further in the analysis of this Man of God. In the preceding verses we noted that Judah was exceedingly anxious about his reputation and felt gravely concerned when he failed to receive back his pledge which he had given for the consummation of his sexual entertainment. But when he is informed that Tamar, his daughter-in-law, "is with child by whoredom" he shouts: "Bring her forth and let her be burnt!" Since Judah requests Tamar be brought forth we will comply with his wishes.
Genesis, Chapter 38, Verse 25.
|25. When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet and bracelets, and staff.|
His "righteous indignation" quickly vanishes when she presents him with proof of his fornication. "Bring her forth and let her be burnt" does not apply when the evidence presented is "By the man whose these are am I with child"!
Genesis, Chapter 38, Verse 26.
|26. And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.|
That Tamar was not burnt because she was "with child by whoredom" was for the simple reason that Judah was both her accomplice and judge. If Judah had not been caught in this crime by actual evidence, he would have made Tamar pay the penalty of death by burning, when he was the culprit responsible for her condition and equally guilty as a participator.
As a final act of restitution Judah "knew her (Tamar) no more." The birth of one child by whoredom is always an event, but, and I might use a Biblical expression, and say, when a "troop cometh" it is a still greater occasion; for the impregnation as implanted by Judah when "he went in unto" Tamar, resulted in the birth of twins. The following quotation records the final chapter of this elevating and inspirational story.
Genesis, Chapter 38, Verses 27-29.
|27. And it came to pass in the time of her travail, that, behold, twins were in her womb.
28. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
29. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.
What the poor innocent child did for the midwife to cry: "The breach upon thee: therefore his name was called Pharez" is another of those Biblical incongruities that my lack of spiritual understanding prevents me from comprehending.
Genesis, Chapter 38, Verse 30.
|30. And afterwards came out his brother, that had the scarlet thread upon his hand: and his name was called Zerach.|
Just a few words of comment upon the story we have just concluded. Judah is one of the leading characters of the Bible. His name is honored and respected. He is one of the "Chosen People."
A leader of the race admitting licentious and criminal relations with his daughter-in-law, and hypocritically withholding punishment because he himself was particeps criminis. Let us reflect for a moment and see what acts of this man's character make his name so venerated in Jewish history? Do you remember in verse 24 when he was informed that "Tamar, his daughter-in-law is with child by whoredom," he cried, "Bring her forth and let her be burnt"? When she is brought forth to receive the wrath and sentence of the elders for prostitution, and in defense she presents the signet, the bracelets and the staff of Judah and murmurs, "By the man whose these are am I with child," this impostor and reprobate, realizing that he is as guilty as she, absolves her of all guilt in the transaction and reforms himself to the extent that "he knew her again no more."
A fine sample of manhood!
Any man, sitting upon the bench in our Courts of Law, who urges the Bible be read to our children as a source of moral inspiration should be forced to read the Bible for his own enlightenment. The drunken bawd could not let fall from his lips a more "entertaining" story to the "jury of his peers" than this insulting episode as related in the Bible.
I cannot really think it possible that there are parents actually acquainted with the Bible and the stories it contains, who permit it in their homes within reach of their children.
I particularly call the attention of the Reverend John Roach Straton, the man who said recently that New York was Hell with the lid raised, to this story of Tamar and Judah. Isn't he acquainted with the fact that the Bible is being freely circulated and that there are thousands of churches whose ministers are actually forcing this book upon the people, himself included? If the ministers of the gospel are too dense and stupid to realize the moral mischief resulting from the perverse teachings of the Bible, then it is about time to bring them to their senses.
The 19th Chapter of Judges.
Why a story of this kind should be in the Bible is not difficult to understand. It would be out of place anywhere else. Although it has absolutely no connection with any act that has the slightest semblance to anything that has any bearing in any way with moral teaching, it is nevertheless quite a proper episode for the Bible to relate. It has not only no moral purport, but is absolutely devoid of anything that would make it celebrated as an immoral story. It is so repugnant to our present-day understanding that its notice in this book is merely for the purpose of calling your attention to it, and making you cognizant of the stories with which the Bible is filled.
The only thing about this story that gives it any relationship to the other stories of the Bible, is the fact that it is similar in plot, construction and view-point to that of "Lot and His Daughters." I believe it was written by the same man, who was obsessed with the libidinous, and whose hobby it was to tell such stories. Again the same monstrous sacrifice of offering a virgin daughter to satisfy the anger of a mob of men, who objected to the sheltering of a stranger. The only difference between this story and that of "Lot and His Daughters" is that the man in the lot story was "an angel of the Lord," while in this narrative the sheltered party is merely a stranger. I think it well for Biblical scholars to note the connection between them. To me, as I say, it appears that they were both written by the same man. And if they were, can it be possible that one story appears in the first part of the book of Genesis, and one after the celebrated strong man of the Bible, the herculean Samson, a lapse, according to Biblical history, of more than a thousand years? The difference of time between the two stories, as they appear in the Bible, makes it utterly impossible that the same man could have lived during both periods.
But I suppose if it appears in the Bible it is a miracle and that is a satisfactory explanation for the faithful. Since the language used in this story is so elevating and so in keeping with the Biblical standard, and so essential for the inculcation of high ethical principles in the minds of our school children, I will not mar the narrative with my own language, but will quote it as it appears.
The Book of Judges, Chapter 19, Verses 1-2.
|And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out or Beth-lehem-judah.
2. And his concubine played the whore against him, and went away from him unto her father's house to Beth-lehem-judah, and there were four whole months.
For the benefit of those readers who would like a full and complete explanation of the word "whore," I refer them to the Standard Dictionary, which, among other things says that it is a word "now excluded from polite speech."
Mind you, a word "now excluded from polite speech," is one of the favorite expressions of the Bible. Do you think the word represents a delicate or an inspiring thought? If you do not, why do you reverence the Bible, since it so often repeats the expression?
Do you need any reasons why the dictionary says that the word is "now excluded from polite speech"? And should a book that so often repeats a word now excluded from polite speech be held sacred above everything else in life?
But to continue. The Book of Judges, Chapter 19, Verses 3-9.
|3. And her husband arose, and went after her, to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house; and when the father of the damsel saw him, he rejoiced to meet him.
4. And his father in law, the damsel's father, retained him; and he abode with him three days: so they did eat and drink, and lodged there.
5. And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son in law, Comfort thine heart with a morsel of bread, and afterward go your way.
6. And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.
7. And when the man rose up to depart, his father in law urged him: therefore he lodged there again.
8. And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.
9. And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to-morrow get you early on your way, that thou mayest go home.
This so-called diary of the woman's father and her keeper for the few days of his sojourn is truly monotonous compared to what transpired during the four months of whoredom, of which we have no record. But as I do not wish to skip any part of this story before its conclusion, you must be patient with the recital of common, inconsequential events until we come to those parts which are so horrible and shocking to our moral sense.
The Book of Judges, Chapter 19, Verses 10-12.
|10. But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him.
11. And when they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it.
12. And his master said unto him, We will not turn aside hither into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah.
There may have been a good and sufficient reason why this Israelite and his concubine did not enter "the city of the stranger."
The Book of Judges, Chapter 19, Verses 13-18.
|13. And he said unto his servant, Come and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah.
14. And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin.
15. And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for there was no man that took them into his house to lodging.
16. And, behold, there came an old man from his work out of the field at even, which was also of mount Ephraim; and he sojourned in Gibeah: but the men of the place were Benjamites.
17. And when he had lifted up his eyes, he saw a wayfaring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou?
18. And he said unto him, We are passing from Beth-lehem-judah toward the side of mount Ephraim; from thence am I: and I went to Beth-lehem-judah, but I am now going to the house of the Lord; and there is no man that receiveth me to house.
Were an ordinary stranger to knock at your door and ask for shelter, there would be some doubt about giving him succor, but let him tell you he is of the same religious belief as you are and you immediately exert your best efforts to comfort him. And this, despite the fact that very often the thief quotes Scripture, and merely uses this knowledge to gain access to your home. Our friend, the Israelite, utilized this principle of psychology with much success, as recorded in the following.
The Book of Judges, Chapter 19, Verses 19-23.
|19. Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing.
20. And the old man said, Peace be with thee; howsoever, let all thy wants lie upon me; only lodge not in the street.
21. So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.
22. Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him.
23. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly; seeing that this man is come into mine house, do not this folly.
Certainly it is right to protect the lonely and the weary, but this story is not written to soften our hearts for the unfortunates of the world. It has an altogether different purpose, as you will see, from the price this Biblical benefactor was willing to pay to give shelter to a stranger.
The Book of Judges, Chapter 19, Verse 24.
|24. Behold, here is my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.|
Surely the anger of men, or if you prefer, their perversion, must indeed be deep seated, when they refuse to accept such a coveted prize as a virgin "to do what seemeth good unto you," merely for the purpose of keeping their peace.
The Book of Judges, Chapter 19, Verse 25.
|25. But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.|
The men refused to take the virgin, for what reason I do not know, but the poor concubine "they abused all night until the morning," which by the way, is certainly a delicate and spiritual experience to be related to our growing youths. But to our story:
The Book of Judges, Chapter 19, Verses 26-27.
|26. Then came the woman in the dawning of the day, and fell down at the door of the man's house where her lord was, till it was light.
27. And her lord rose up in the morning, and opened the doors of the house, and went out to go his way: and behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold.
What the poor woman must have suffered at the hands of these beastly men cannot be pictured in words. The poignancy of suffering; her pains, agony and despair, are beyond description.
The Book of Judges, Chapter 19, Verses 28-30.
|28. And he said unto her, Up, and let us be going. But none answered. Then the man took her up upon an ass, and the man rose up, and get him unto his place.
29. And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones, into twelve pieces, and sent her into all the coasts of Israel.
30. And it was so, that all that saw it said, There was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day: consider of it, take advice, and speak your minds.
What a fearful tragedy is this! What moral benefit can there be in telling such a story? What moral good can our children receive from the reading of this inhuman, brutal and degrading episode? We are admonished to speak our own minds concerning it. What earthly reason can any one give for the recording of such a revolting story, except perhaps, to give vent to a sex perversion? Can any element of this story inspire strength of character, or of duty to our fellow-men, or of anything that will elevate the moral life of man?
I do not wish to dwell longer upon this story; but in passing, let me leave this thought with you. Think of a story for a child to read at Sunday School, or anywhere else, where a woman is of so little worth that she is given to a mob of sensual beasts "to do (to her) what seemeth good unto them," with the consequence that she is abused to death!
King David of Israel and His Wives.
We now come to the story of David, King of the Jews, Conqueror of Goliath, Man after God's own heart, and the most infamous character in the long list of reprobates with which the Bible acquaints us.
When I first read the history, or life story, of this man as recorded in the Bible, I was tempted to write exclusively about him, but I realized it would be a task that would prevent the completion of my book and for that reason will leave it for a future time. I assure you he offers fit material for a special study, and after I have recorded those portions which come within the scope of my subject you will not need much additional evidence of his viciousness to convince you of the correctness of my estimate of this malignant rascal, whose character has been extolled from the lips of almost every preacher of every denomination of the western world.
Around the character of this man is woven the fable of his conquest over the giant of the Philistines, Goliath. As children, we were told how David, with his sling, destroyed the giant who was equipped with an armored protection that could withstand an army of Israelites. It is always the negative and destructive things of life that the Bible teaches us to revere; and what makes it so much more pernicious is the hypocritical assurance that "it is the Lord's will."
David was to accomplish great and heroic feats because the Lord was on his side and gave him invisible support.
For pure, unadulterated gibberish concerning the "Lord" and his silly conversations and influences, you are requested to take your Bible in hand, turn to the first book of Samuel, and read the effusions you will find therein. Just as the story of Joseph and his coat of many colors is related to us in our childhood, and arouses our curiosity, and prompts us to become more acquainted with his life, so the story of David and Goliath prompts us to inquire for more details concerning David's life.
It is this instilled interest which we receive in our childhood which makes the character of David such a vicious influence. Especially since, despite his unscrupulousness and despicableness, "God" was ever ready and willing, like a menial servant, not only to protect him, but to give him more power. I do not know of a more pernicious and harmful character study than that of David, King of the Jews, as related in the first and second books of Samuel, as revealed through the "divine word of an Ever-Living God."
Ministers of all denominations plead for another David to lead them in a great spiritual revival. Let us examine the moral side of his life to determine whether or not the people of our day really want another David. I venture to say, were such a character living among us to-day, he would be the object of bitter denunciation and contempt. David's first matrimonial venture is indeed of interest to us, and the method by which he secured his wife is of additional import. Since he had so many wives, the method by which he secured them is of more than ordinary interest. In fact, I might say, that his "courtships" were exceedingly spicy. Debutantes especially should be interested in the amorous adventures of this gallant and debonair Israelite. Previous to the reign of David, Saul was King of the Jews. During his kingship, Saul was quite jealous of David, because the people proclaimed David as "the slayer of ten-thousands" and Saul merely as "the slayer of only thousands."
As the Bible describes this episode so flawlessly let me quote it. Samuel 1, Chapter 18, Verses 6-8.
|6. And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music.
7. And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands.
8. And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom?
The conquering hero returns and receives the plaudits of the multitude. That the King should be jealous of his general, is for the moment not our concern. We are interested in the King's jealousy only as it reveals the method he uses to satisfy his revenge. It may be permissible at this moment to say a word in passing regarding the Bible as a Great War Book. Its pages abound with battles and the devastation wrought by the conquerors is an inspiration to modern war makers. When ministers plead for another David perhaps they want another Savage Commander. Surely the proper place for the Bible is in the War Colleges of belligerent nations.
Killing and murder are related with so little compunction that a continued reading of the Bible cannot help but make one callous to the value of human life. No wonder the Christian countries at war use the Bible as the basis of their national religion and give each soldier a copy while engaged in battle. The spirit of its teachings could not be more accurately followed; its fruits never better revealed.
Samuel 1, Chapter 18, Verses 9-10.
|9. And Saul eyed David from that day and forward.
10. And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand.
To digress for a moment. In a conversation recently with a Christian Scientist who maintained that there was "no evil in the world," I replied, by quoting the above verse, which says, "That an evil spirit from God came upon Saul," and I continued by saying, "if there were no evil in the world, what was God doing with it?" There were two answers to my "impertinence." One, that the party was not sufficiently acquainted with the "science" of Christian Science to reply properly to me, and the second, that I was an infidel and would not understand anyway!
But back to David and Saul, whose animosities have arisen to the "boiling point." Saul proceeds to "throw" a little of the "evil spirit" of God at David, as recorded in the following.
Samuel 1, Chapter 18, Verses 11-15.
|11. And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.
12. And Saul was afraid of David, because the Lord was with him, and was departed from Saul.
13. Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people.
14. And David behaved himself wisely in all his ways; and the Lord was with him.
15. Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him.
When "the evil spirit from God" was unable to accomplish any satisfactory results for Saul he proceeds to use more subtle methods. As the next verse reveals the secret of popularity, and as I wish all to be acquainted with this valuable recipe, I will quote it independently.
Samuel 1, Chapter 18, Verse 16.
|16. But all Israel and Judah loved David, because he went out and came in before them.|
What is meant by "because he went out and came in before them" is more than I can understand. I will leave its interpretation to one who possesses a more spiritual understanding.
Samuel 1, Chapter 18, Verse 17.
|17. And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife: only be thou valiant for me, and fight the Lord's battles. For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him.|
Evidently the "evil spirit of God" was something of a warning to Saul not to harm David with his own hands, so he conceives the idea of sending him out to do battle, with the hope that the enemy might be successful in killing him. To avoid the suspicion of a deliberate plan, Saul offers his daughter as wife to David and we continue.
Samuel 1, Chapter 18, Verses 18-19.
|18. And David said unto Saul, Who am I? and what is my life, or my father's family in Israel, that I should be son in law to the king?
19. But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given unto Adriel the Meholathite to wife.
The reason Saul's daughter Merab was not given to David is very simple. She was given to Adriel the Meholathite, whoever that gentleman might be. But ah! Saul had another daughter, for if he had not, our story might end here, and just think of the tremendous loss there would have been to the human race
Samuel 1, Chapter 18, Verses 20-21.
|20. And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him.
21. And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son in law in the one of the twain.
So far in our acquaintance with the Bible we have seen a father commit incest with his daughter; give her to a mob of brutal men "to do to her as was good in their eyes," and now we come to a new employment for her: she is used now to be a snare to her husband. Surely a fine outlook for a daughter to look forward to in time of marriage. To be wedded to a man not for love and honor and companionship, but to ensnare him.
Before Saul would give his daughter Michal to David as his wife, he demanded a tribute from him, in the hope that in securing this tribute he would be killed; thus Saul would be relieved of the annoyance of the presence of David and live securely in the possession of his kingdom. The "God-like" attitude of the early Jews to one another is surely compatible with the idea of brotherhood we so anxiously long for to-day.
Samuel 1, Chapter 18, Verses 22-25.
|22. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law.
23. And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and lightly esteemed?
24. And the servants of Saul told him saying, On this manner spake David.
25. And Saul said, Thus shall ye say to David, The king desireth not any dowry, but a hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines.
Only the writers of the Bible could conceive such a hideous tribute. Not money, not obedience, not the skins of wild animals, but the foreskins of one hundred innocent men! No wonder Saul expected David to be killed in such a perilous undertaking.
David "fell" for Saul's plot and was so overjoyed at the prospect of becoming the King's son-in-law that he unceremoniously doubled the tribute originally demanded by his prospective father-in-law, as we note from the following.
Samuel 1, Chapter 18, Verses 26-30.
|26. And when his servants told David these words, it pleased David well to be the king's son in law: and the days were not expired.
27. Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son in law. And Saul gave him Michal his daughter to wife.
28. And Saul saw and knew that the Lord was with David, and that Michal Saul's daughter loved him.
29. And Saul was yet the more afraid of David; and Saul became David's enemy continually.
30. Then the princes of the Philistines went forth; and it came to pass, after they went forth, that David behaved himself more wisely than all the servants of Saul; so that his name was much set by.
The devilish means of satisfaction of the early Biblical "heroes" deserve out utmost contempt. Instead of the Bible being preserved as a "sacred volume," its recognition as a history should be strenuously opposed by the Jews as an abomination and insult to their race. The murdering of two hundred men in order to secure their foreskins is but a minor and insignificant event.
=== Chapter Continued ===
Notes for: File 1; File 2; File 4; File 5; File 6; File 7