The Bible: What It Is!

'Supposing the mountains to be only twenty thousand feet high, forty oceans each five hundred feet in height would be required to accumulate on each other, merely in order to equal the height of the mountains. Every successive ocean would contain all the others, and the last of them all would have a circumference containing forty times that of the first.

'In order to form this mass of water, it would be necessary to create it out of nothing. In order to withdraw it, it would be necessary to annihilate it.

'What was that abyss which was broken up, or what were the cataracts of heaven which were opened? Isaac Vossius denies the universality of the deluge; "Hoc est piè nugari." Calmet maintains it, informing us that bodies have no weight in air, but in consequence of their being compressed by air. Calmet was not much of a natural philosopher, and the weight of the air has nothing to do with the deluge. Let us content ourselves with reading and respecting everything in the Bible, without comprehending a single word of it.

'I do not comprehend how God created a race of men in order to drown them, and then substituted in their room a race still viler than the first.

'How seven pairs of all kinds of clean animals should come from the four quarters of the globe, together with two pairs of unclean ones, without the wolves devouring the sheep on the way, or the kites the pigeons, etc., etc.

'How eight persons could keep in order, feed, and water such an immense number of inmates, shut up in an ark-for nearly two yeare, for, after the cessation of the deluge, it would be necessary to have food for all these passengers for another year, in consequence of the herbage being so scanty.'

The dimensions of the ark, which are slightly varied according to the different lengths assigned to the cubit, were between 450 and 574 feet in length, between 75 and 91 feet in breadth, and 45 and 55 feet in height. An ark that size must have been a tremendous undertaking for a man nearly six hundred years old, even with his three sons to help him. The ark was divided into three stories and many rooms, but only had one window and one door. The situation of this door is curious, 'in the side;' if it gave access to all the floors it must have extended from top to bottom. It is hardly possible to imagine a large number of animals, civet cats, musk rats, etc., existing in an ark in which ventilation was so badly provided for; when the door was shut and the window shut to keep out the rain and water, it must have been absolutely stifling. But it is impossible to imagine seven of each of the clean beasts and two of each of the unclean, and seven of each of the birds, crammed into so small a space. Even if there were room for it, we hear nothing of any food being collected for the sustenance of all these birds and beasts. Did they fast? How did Noah know which were clean and which unclean? Thomas Paine treats the account of the flood as follows: —

'We have all heard of Noah's flood; and it is impossible to think of the whole human race, men, women, children, and infants, (except one family) deliberately drowning, without feeling a painful sensation; that must be a heart of flint that can contemplate such a scene with tranquillity. There is nothing in the ancient mythology, nor in the religion of any people we know of on the globe, that records a sentence of their God, or of their Gods, so tremendously severe and merciless. If the story be not true, we blasphemously dishonour God by believing it, and still more so in forcing, by laws and penalties, that belief upon others. I go now to show, from the face of the story, that it carries the evidence of not being true.

'There were no such people as Jews or Israelites in the time that Noah is said to have lived, and consequently there was no such law as that which is called the Jewish or Mosaic Law. It is, according to the Bible, more than six hundred years from the time the flood is said to have happened to the time of Moses, and, consequently, the time the flood is said to have happened was more than six hundred years prior to the law called the law of Moses, even admitting Moses to be the giver of that law, of which there is great cause to doubt.

'We have here two different epochs, or points of time; that of the flood, and that of the law of Moses; the former more than six hundred years prior to the latter. But the maker of the story of the flood, whoever he was, has betrayed himself by blundering, for he has reversed the order of the times. He has told the story as if the law of Moses was prior to the flood; for he has made God to say to Noah, Genesis, chap, vii, v. 2, "Of every clean beast, thou shalt take to thee by sevens, tne male and his female, and of beasts that are not clean by two, the male and his female." This is the Mosaic law, and could only be said after that law was given, not before. There were no such things as beasts clean and unclean in the time of Noah – it is nowhere said they were created so. They were only declared to be so as meats, by the Mosaic law, and that to the Jews only; and there were no such people as Jews in the time of Noah. This is the blundering condition in which this strange story stands.

'When we reflect on a sentence so tremendously severe as that of consigning the whole human race, eight persons excepted, to deliberate drowning, a sentence which represents the Creator in a more merciless character than any of those whom we call Pagans ever represented the Creator to be, under the figure of any of their deities, we ought at least to suspend our belief of it, on a comparison of the beneficent character of the Creator with the tremendous severity of the sentence; but when we see the story told with such an evident contradiction of circumstances, we ought to set it down for nothing better than a Jewish fable, told by nobody knows whom, and nobody knows when.

'It is a relief to the genuine and sensible soul of man to find the story unfounded. It frees us from two painful sensations at once; that of having hard thoughts of the Creator, on account of the severity of the sentence; and that of sympathising in the horrid tragedy of a drowning world. He who cannot feel the force of what I mean is not, in my estimation of character, worthy the name of a human being.'

The account of the deluge is rather complicated; according to chap, vii., v. 2 and 5, Noah took inseven pairs of all clean beasts, and one pair of all unclean, as [ – ] (Alehim) had commanded him; while, by v. 8 and 9, it would appear that Noah only took in two of every kind, as [ – ] (Jeue or Jehovah) had commanded. This is another specimen of the confusion in the use of different originals in the manufacture of the book of Genesis.

Dr. John Pye Smith, in his 'Relation between Geology and the Holy Scriptures,' admits that he is compelled to the conclusion that the flood of Noah was not absolutely universal; and with respect to the ark grounding on Mount Ararat, he says that the state of the summit of that mount is such that the four men, and four women, and many of the quadrupeds would have found it utterly impossible to descend. The summit of Mount Ararat is continually covered with snow and ice.

The olive leaf mentioned in chap, viii., v. 11, is remarkable, as one would be inclined to imagine it decomposed after remaining under water for about twelve months.

Chapter viii., v. 21. 'The Lord smelled a sweet savour; and the Lord said in his heart.' This is, of course, only a figurative expression; but it is much to be regretted that, in a book issued from God, an expression should be found so liable to misconstruction; a literal reader might imagine that God had a nose and heart.

Chapter ix., v. 9 and 10. These verses have been much commented on. Voltaire says: —

'God made a covenant with beasts! What sort of a covenant? Such is the outcry of infidels. But if he makes a covenant with man, why not with the beast? It has feeling; and there is something as divine in feeling, as in the most metaphysical meditation. Besides, beasts feel more correctly than the greater part of men think. It is clearly by virtue of this treaty that Francis d'Assisse, the founder of the Seraphic order, said to the grasshoppers and the hares, "Pray sing, my dear sister grasshopper; pray browse, my dear brother hare." But what were the conditions of the treaty? That all animals should devour one another; that they should feed upon our flesh, and we upon theirs; that, after having eaten them, we should proceed with wrath and fury to the extermination of our own race; nothing being, then, wanting to crown the horrid series of butchery and cruelty, but devouring our fellow men, after having thus remorselessly destroyed them. Had there been actually such a treaty as this, it could have been entered into only with the devil.'

The token of this covenant is to be the rainbow – v. 13. The Geneva translation has it, 'I have set my bow;' the authorised version, 'I do set my bow;' the Douay,'I will set my bow. Of this latter, Voltaire remarks – 'Observe, that the author does not say, I have put my bow in the clouds; he says, I will put; this clearly implies it to have been the prevailing opinion that there had not always been a rainbow. This phenomenon is necessarily produced by rain; yet, in this place, it is represented as something supernatural, exhibited in order to announce and prove that the earth should no more be inundated. It is singular to choose the certain sign of rain, in order to assure men against their being drowned.'

It is quite evident by the context, whichever translation be right, that the meaning intended to be conveyed is, that the rainbow is to be the sign to remind God and the people and beasts of his covenant with them. This covenant, like many treaties made with high powers, is open to misconstruction. God only covenants not again to destroy all flesh by a flood, but it is quite within the terms of his covenant to overflow a few rivers, and sweep flocks, herds, villages, and villagers off a large tract of country; this is occasionally done, and the rainbow cheers the survivors with the thought that, as everybody is not to be drowned at once, they are safe till another time.

Verse 16. It is implied that, but for the rainbow, God might forget his covenant; surely this cannot be a revelation from an unchangeable God, who could never forget.

Verse 21. Noah, if he was a just and perfect man before the flood, seems to have soon degenerated, although he had just had cognizance of so fearful an example of God's vengeance. 'His tent.' The word [ – ] does not mean his tent; the final [ – ] is a feminine termination, and the word should be translated 'her tent;' but to save revelation from seeming ridiculous, the translators have taken a slight liberty with the text.

Verse 25. It is hard to understand why Canaan should be cursed because his father, Ham, accidentally walked into a tent and saw Noah naked. If Ham even deserved a curse, it is no reason for cursing his son, who was no party to his father's offence.

Chapter x. There are scarcely any of the names contained in this or the preceding or following chapter, until we come to Abraham, which are now used amongst the Jews. Paine says, 'If they (the Jews) affix the same idea of reality to those names as they do to those that follow after, the names of Adam, Abel, Seth, etc., would be as common among the Jews of the present day, as are those of Abraham, Isaac, Jacob, Moses, and Aaron.

'In the superstition they have been in, scarcely a Jew family would be without an Enoch, as a presage of his going to heaven as ambassador for the whole family. Every mother who wished that the days of her son might be long in the land, would call him Methuselah; and all the Jews that might have to traverse the ocean would be named Noah, as a charm against shipwreck and drowning.'

Chapter xi., v. 1. If the whole earth was of one tongue, what do verses 5, 20, and 31 of the preceding chapter mean?

Voltaire says, 'People have wished to know how the children of Noah, after having divided among themselves the islands of the nations, and established themselves in divers lands, with each one his particular language, family, and people, should all find themselves in the plain of Shinaar to build there a tower, saying, "Let us make us a name, lest we be scattered abroad upon the face of the whole earth."

'The book of Genesis speaks of the states which the sons of Noah founded. It has related how the people of Europe, Africa, and Asia all came to Shinaar, speaking one language only, and purposing the same thing.

'The Vulgate places the deluge in the year of the world 1656, and the construction of the Tower of Babel, 1771; that is to say, one hundred and fifteen years after the destruction of mankind, and even during the life of Noah.

'Men then must have multiplied with prodigious celerity; all the arts revived in a very little time. When we reflect on the great number of trades which must have been employed to raise a tower so high, we are amazed at so stupendous a work.

'It is a pity that there remains not on the earth, among the profane authors, one vestige of the famous Tower of Babel; nothing of this story of the confusion of tongues is found in any book. This memorable adventure was as unknown to the whole universe, as the names of Noah, Methusalem, Cain, and Adam and Eve.'

It seems scarcely probable that a multitude of people, forming so many nations, could be got together in one plain; and if they were, why should they fear being scattered?

Verse 5. 'The Lord came down.' This idea pervades the book – that is, that God resides in heaven, above the earth, and that he leaves heaven occasionally and comes down to earth, and after having finished his business, goes up again to heaven. The writer appears to have had no conception that God could see from heaven to earth, but makes God come down to ascertain whether the tale which had reached him in heaven be true. Unfortunately, even after ignoring the attribute of omnipresence in relation to God, the idea is not a correct one. That which is above me when I look up and pray is not above the New Zealander, if he looks up and prays at the same instant. The powers above to him would be the powers below to me. The verse implies that God could not see the tower until he came down.

Verses 6 and 7. Who did God speak to? 'Let us go down;' who are 'us?' Did the Almighty actually fear lest his creatures should build a tower so high that they might scramble into heaven without his assistance? The whole of this account is absurd in the extreme. Dr. John Pye Smith says that 'the confusion of language was probably only to a certain point, not destroying cognation.' I do not the better understand the story with the aid of this comment. The only thing proved by the elaborate commentaries of many divines is, that they gave God the credit of inspiring an inexplicable revelation, and that, instead of endeavouring to make it explicable, they burden the margin of the book with suppositions which only increase the difficulties of the text. Verse 26. 'And Terah lived seventy years, and begat Abram.'

Verse 32. 'And the days of Terah were two hundred and five years, and Terah died in Haran.'

Chapter xii., v. 1. And the Lord said to Abram, 'Get thee out,' etc. So that Abram must have been one hundred and thirty-five years old when he left Haran; but, according to verse 4 it appears that Abram was only seventy-five years of age. This has been regarded as an inexplicable difficulty by St. Jerome and St. Augustine; and I, who am not a saint, must confess with Voltaire that I cannot understand how a man can be seventy-five and one hundred and thirty-five years of age at the same time.

Chapter xii., v. 1, 2, 3, and 7; chap, xiii., v. 14, 15, 16, and 17; chap, xv., v. 5, 6, 7, and 18; chap, xvii., v. 7 and 8; chap, xviii., v. 18; chap, xxii., v. 17 and 18; chap, xxvi., v. 3 and 4.; chap, xxviii., v. 14.

These verses contain the solemn promise, the more solemn covenant, and the most solemn oath of God; this promise, covenant, and oath all being to one effect – namely, that Abraham's children should be as numerous as the dust of the earth, or the stars of heaven, and that this numerous progeny should possess certain specified land for ever. There is a difficulty in comprehending why God, who is no respector of persons, should have selected Abraham and his descendants for such great reward; but waiving this, we find several questions requiring answer. Who are Abraham's descendants? Not the Jews; their number is very limited. Where are Abraham's descendants? Not in the promised land, most certainly.

If Abraham's descendants are the Jews, then I say that they have never been as numerous as God promised, covenanted, and swore they should be. I say that they have not held the promised land for ever. It may be that this promise is yet to be fulfilled; it is quite certain that it is unfulfilled up to the present time.

Chapter xii., v. 11 to 20. The account of the chosen of God having recourse to a lie to pass off his wife for his sister, deserves notice. When this happens twice (chap. 20), it excites suspicion; and when it occurs a third time in the same country to the son of Abraham, it creates doubt as to the truth of the whole. Voltaire writes thus of Abraham: —

'The Scripture says that the God of the Jews, who intended to give them the land of Canaan, commanded Abraham to leave the fertile country of Chaldea, and go towards Palestine, promising that in his seed all the nations of the earth should be blessed. It is for theologians to explain, by allegory and mystical sense, how all the nations of the earth were to be blessed in a seed from which they did not descend, since this much-to-be-venerated mystical sense cannot be made the object of a work purely critical. A short time after these promises, Abraham's family was afflicted by famine, and went into Egypt for corn. It is singular that the Hebrews never went into Egypt but when pressed by hunger; for Jacob afterwards sent his children on the same errand.

'Abraham, who was then very old, went this way with his wife Sarah, aged sixty-five; she was very handsome, and Abraham feared that the Egyptians, smitten by her charms, would kill him in order to enjoy her transcendent beauties; he proposed to her that she should pass for his sister, etc. Human nature must at that time have possessed a vigour which time and luxury have since very much weakened. That which Abraham had foreseen came to pass; the Egyptian youth found his wife charming, notwithstanding her sixty-five years; the king himself fell in love with her, and placed her in his seraglio, though, probably, he had younger females there; but the Lord plagued the king and his seraglio with very great sores. The text does not tell us how the king came to know that this dangerous beauty was Abraham's wife; but it seems that he did come to know it, and restored her.

'Sarah's beauty must have been unalterable; for, twenty-five years afterwards, when she was ninety years old, pregnant, and travelling with her husband through the dominions of a King of Phoenicia, named Abimelech, Abraham, who had not yet corrected himself, made her a second time pass for his sister. The Phoenician King was as sensible to her attractions as the King of Egypt had been; but God appeared to this Abimelech in a dream, and threatened him with death if he touched his new mistress. It must be confessed that Sarah's conduct was as extraordinary as the lasting nature of her charms.

'The singularity of these adventures was probably the reason why the Jews had not the same sort of faith in their histories which they had in their Leviticus. There was not a single iota of their law in which they did not believe; but the historical part of their Scriptures did not command the same respect. Their conduct in regard to their ancient books may be compared to that of the English, who received the laws of St. Edward without absolutely believing that St. Edward cured the scrofula; or that of the Romans, who, while they obeyed their primitive laws, were not obliged to believe in the miracles of the sieve filled with water, the ship drawn to the shore by a vestal's girdle, the stone cut with a razor, and so forth.'

Chapter xiii., v. 7 and 18, as before observed, could not have been written by Moses, (see p. 5.)

Chapter xiv., v. 1 to 16. This victory of Abraham over four mighty kings is, if true, a very wonderful one. It is quite clear that Chedorlaomer was a very powerful monarch, having other monarchs for his vassals. Amraphel was the king of the mighty empire of Babylon, doubtless not so grand as it afterwards became, but still one of the most powerful of the then monarchies of the world. These are assisted by two other kings; one of whom is described as the king of nations. The four allies make war upon certain kings, five in number; and, according to verse 10, they fight, and the kings of Sodom and Gomorrah fall in the vale of Siddim.

Abraham, hearing that Lot, his relative, was taken prisoner, took three hundred and eighteen men, and, by night, pursued and smote the four allied kings, and recaptured his brother. As he went near to Damascus in pursuit, he must have travelled more than one hundred miles, beside crossing some very mountainous country; this, of course, enhances the character of the victory. One of the fruits of this triumph seems to have been, that the King of Sodom, who is killed in verse 10, comes to meet Abraham, alive and well, in verse 17. Verse 18. 'Melchizedek;' who was he? Before answering this question, read Psalm ex., v. 4, Hebrews, chap, v., v. 6, 10, and 11, chap, vii., and chap, viii., v. 1. In the verse we are examining, he is described as [ – ] (melekitzedek) – [ – ] (melek) [ – ] (shelem).

What does this mean? Melekitzedek or Melchizedek; 'first by interpretation King of Righteousness, and after that the King of Salem, which is, the King of Peace; without father, without mother, without descent, having neither beginning of days, nor end of life' —vide Hebrews, chap, vii., v. 3.

This description does not answer to any man who ever lived on the face of the earth; nearly everybody claims to have had a father and a grandfather; everybody has had a mother. Everybody was one hour old before he grew older; and after existing some few score years, more or less, every man has, sooner or later, died. So Melchizedek could not have been a man. In Malachi, chap iv., v. 2, we find [ – ] (Chemesh zedek); this is translated Sun of Righteousness, and it is only to the sun that the description of Melchizedek will apply. The ancients looked upon the sun as the everlasting source of all existence, and personified it in various names; Melchizedek, king of the zodiac, appears to be one of the Bible personifications. But supposing Melchizedek to be not a real person, what becomes of the story of Abraham giving him tithes of his spoils? If this story be not fact, how much is allegory?

Is any portion of the history of Abraham a fact? In chap, xvi., we find part of the history of Hagar and Sarai; while, in Galatians, chap, iv., v. 24 and 25, we are told that whole history is an allegory, and that Hagar represents Mount Sinai in Arabia, and Sarai the City of Jerusalem, which is 'above.'

If it be taken as a relation of fact, we find Sarah, the chosen of God, ill-treating a woman of her household, causing her to fly into the desert when in a state of health requiring great care; and we further find that God prophecies for the yet unborn child, 'That his hand will be against every man, and every man's hand against him.' If all things are in the order and disposition of God, he did not order and dispose them very well for poor Ishmael. But perhaps the God of the Jews, like the slaveowner, had not the same consideration for those born in bondage as for their masters.

Chapter xv., v. 13. If this four hundred years refers to the Egyptian captivity, it is four hundred and thirty years according to Exodus, chap, xii., v. 40 and 41 (also see Galatians, chap, iii., v. 17); but, according to the Bible chronology, it is only about two hundred years. It is impossible to give credit to one more than the other; for Genesis, Exodus, and Chronology, while they contradict one another, are not supported by any other evidence themselves. Verse 18 to end. Ten nations are specified here; in Joshua, chap, iii., v. 10, seven only are mentioned; in Deuteronomy, chap. xxii v. 17, six; in Exodus, chap, iii., v. 17, and chap, xxiii., v. 23, six; 2 Chronicles, chap, viii., v. 7, five only. The land from the Nile to the Euphrates has never yet been in the undisturbed possession of the Jews; large portions have never been in their possession for a single moment, so that this promise has never been performed.