Chapter 2

We cannot easily imagine the stunning effect of these reports, following each other like successive claps of thunder from a cloudless sky. Satan was watching the effect, ready to exult over the first expression of repining and rebellion. But how sublime the resignation of the loyal heart of the childless, homeless, and penniless sufferer! After the eastern custom in time of affliction, he cut off his hair, rent his robe, fell upon the ground, and worshipped. The lips, tremulous with sorrow, uttered the often-quoted and beautiful words: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." No disloyal act, or foolish complaint against Jehovah, gratified the expectant enemy of God and man. But Satan was not satisfied with the trial of faith. He was allowed to appear before God, and in answer to the questioning respecting the patriarch's lofty yet meek submission, basely and meanly declared that if he had been permitted to torture the body, he should have succeeded in proving Job to be a hypocrite. The Lord had purposed to silence the devil, and thoroughly try and sanctify his own child. So he told the tempter to do what he pleased, only he must spare life.

Suddenly poor Job was covered with burning ulcers, which defiled his form until he scraped it with a piece of broken pitcher. While sitting in the dust, a wretched mass of corruption, he found a new tempter in the person of his wife: She asked him if he could still "retain his integrity," and urged him to "curse God and die." Beautifully again his breaking heart uttered its loyalty. Charging her with folly, he inquired: "What! shall we receive good at the hand of God, and shall we not receive evil?"

The scene of sorrow is now changed. Job had three friends living in the country not far off, who were clearly intelligent, noble men. They heard of his calamities, and started on a visit of condolence. When they came in sight of him, he was so changed that at first they did not know him. They wept aloud, rent their robes, and scattered dust on their heads, to express their overwhelming grief. There he sat, in miserable poverty and disease, and all around him the ruins of his just before magnificent fortune, and the bodies or graves of his sons and daughters. They approached him, and could say nothing, but sat down with him seven days and nights without speaking a word--an awful, expressive silence. At length Job could refrain no longer, but in his despondency, began to bewail his birth, and wish he had at least died in earliest infancy. Then was opened a long, eloquent, and wonderful discussion by the mourning company upon the providence and grace of God.

Jehovah at length spake from the rolling cloud, borne on the "wings of the wind," and indicated his dealings with a fallen race, pointing the debaters for illustrations of power, wisdom, and glory, to his works of creation, from the "crooked serpent" to "Orion and the Pleiades," floating in the nightly sky--the wonders of ocean, earth, and air.

Among the animals to which reference is made, there are three conspicuous ones, about which naturalists disagree--they cannot certainly tell us what they were. These are the unicorn, supposed by many to be the rhinoceros of the present day; the behemoth, thought to be the hippopotamus or river-horse; and the leviathan, which answers very well to the whale.

The description of the war horse is the finest ever written, and given in a few words; and yet he had not been seen amid the wildest storm of battle, bearing his rider to the flaming mouths of ordnance, and through the leaden hail of numberless infantry arms. "Hast thou given the horse strength? hast thou clothed his neck with thunder? Canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible. He paweth in the valley, and rejoiceth in his strength, he goeth on to meet the armed men. He mocketh at fear, and is not affrighted; neither turneth he back from the sword. The quiver rattleth against him, the glittering spear and the shield. He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet. He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting."

He alludes to a very beautiful wonder of his forming skill--"the treasures of the snow." Few persons imagine the marvels of the fleecy storm that whiten the earth in winter. What a variety of perfect crystals! and how delicate their form and finish! The ice is made of crystals, and often gives out aeolion music at the touch of winter. Even the frost makes fine drawings on the window panes of leaves and flowers.

But the people of Palestine and the regions around it, know little of our northern winters. The cold season is brief, and the occasional snow storms light, and of short duration.

After God had finished his sublime appeal, Job bowed his head low before him, and declared that all he had known of him before, compared with what he had learned since he was afflicted, was no more than hearing about him; "for," he added, "now mine eye seeeth thee; wherefore I abhor myself, and repent in dust and ashes."

Then the Lord rebuked Job's friends, because they had judged him harshly, and "had multiplied words without knowledge," directing them to offer a sacrifice for him.

The patriarch prospered again under Jehovah's smile, and became greater in wealth, and family, and influence, than he was when Satan assailed him. The deceiver and persecutor does not appear again in the annals of the devout Arabian; disappointed and enraged, he turned his malice against others more easily conquered and led captive by his wiles.

How awakening the thought that he still goes about "as a roaring lion, seeking whom he may devour." But with loving trust in God, he can only repeat his fruitless effort to destroy, preparing the way for richest blessings.

THE BIBLE AND THE HOLY LAND.

PATRIARCHS. KINGS. AND KINGDOMS.

THE FIRST KINGS.

Theocracy, we have seen, was the first form of government in the world.

The word is from Theos, which means God; for He ruled by direct command, and would have continued to have been the only and perfect sovereign, had not man been disloyal to him.

The patriarchal quay, which was that of the family, having at length united households and extended authority, was still a Theocracy.

When God made his people a separate nation, each of the twelve tribes, which sprang from the sons of Jacob, had its own ruler. If any important matter concerning them all demanded public attention, they called an assembly of their leaders.

When the bondage in Egypt was broken, Moses was the deliverer and lawgiver of Israel, and Joshua the great general or military chieftain.

The high priest was the visible servant of God--his representative of the Redeemer of his people.

Then came the judges, who were a kind of governors, having power to declare war and make peace for the nation, but wearing no badges of distinction. Jehovah revealed through them his will, and was still the glorious king of Israel.

With the increase in numbers and general prosperity, there was a decrease of the religious element and of harmony among the people. They also ceased to appreciate the simple and sublime principles of a Theocracy, while all around them was the central power and the pomp of pagan monarchies; and they became tired of God's holy sovereignty, having no visible display of authority. There were dissensions and civil strife in Israel, in consequence of these departures from the Lord, and strange melancholy blindness to their preeminence over other nations.

It was with them as it will be in the great American Republic, if Puritan faith and works decline, until practical atheism prevails in our "goodly land." The people will throw off wholesome restraints, become divided North and South, and corrupt in morals, until a monarchy will be the natural resort of the people, as a protection against their own selfish passions and conflicts.

Samuel, the wonderful child of Elkanah and Hannah, given to them, like Jephthah and Samson, as a special mark of divine favor, and who early entered the temple-service under Eli, was the last of the judges, excepting the authority which he delegated to his sons. He was a noble, dutiful and devout boy, and a faithful priest and magistrate in Israel. Eli, whose sons were dissipated, and slain by God's revealed purpose on account of their enemies, preceded him, so that Samuel saw the last of the Theocracy, and inaugurated by the Lord's command a monarchy in Palestine.

The Hebrews came to him begging for a king, and urging, as one reason for the change, the unfitness of his sons to succeed him. They were mercenary and open to bribery, and it is not strange that they were disliked by the people. It is one of many instances of departure by children from the counsels and prayers of the kindest parents, and choosing the "wages of sin."

Samuel took the petition of the people to God for direction in answering it. The Lord's message was the following:

"Hearken to the voice of the people in all that they say to thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done, since the day that I brought them out of the land of Egypt, even to this day, wherewith they have forsaken me, and served other gods, so do they also to thee. Now, therefore, hearken to their voice: nevertheless testify solemnly to them, and show them the practice of the king that shall reign over them."

He then enumerated the burdens of the state which they must bear. The inventory of these royal exactions is so true to the experience of all countries under kingly rule, you will read it with interest. It was the first divine statement of the nature of a monarchy, and has needed no important change in the progress of the ages. Jehovah told Samuel to repeat the following description of the desired blessing, a king:

"He will take your sons and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war and instruments of chariots. And he will take your daughters to be confectioners, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your olive-yards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give them to his officers, and to his servants; and he will take your men-servants, and your maid-servants, and your goodliest young men, and your asses, and put them to his works. And he will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day, beware of your king which ye shall have chosen you; and the Lord will not hear you in that day."

God had selected the first monarch of earth outside of heathenism. In the comparatively small tribe of Benjamin, was a man of honorable ancestry named Kish. His son, Saul, was a splendid young man, and would have attracted admiring attention anywhere, and in any land under the sun, then or since his day. He was taller from his shoulders than all the rest of Israel's men, and possessed of the highest style of manly beauty. Repeated mention is made of his noble figure and bearing. The providential circumstances which attended his promotion were remarkable.

He had wandered about for three days seeking the strayed asses of his father. Fatigued with the unsuccessful search, he was inclined to abandon it and return home, when, finding himself near Ramah, where Samuel lived, he resolved to consult one who was renowned in all Israel as a man from whom nothing was hid. Instructed in the divine designs regarding Saul, the prophet received him with honor. He assured him that the asses which he had sought were already found, and invited him to stay with him until the next morning. Saul was in fact the man on whom the divine appointment to be the first king of Israel had fallen. A hint of this high destiny produced from the astonished stranger a modest declaration of his insufficiency. But the prophet gave him the place of honor before all the persons whom--foreknowing the time of his arrival-- he had invited to his table. As is still usual in summer, Saul slept on the flat roof of the house; and was called early in the morning by Samuel, who walked forth some way with him on his return home. When they had got beyond the town they stopped, and Samuel then anointed Saul as the person whom God had chosen to be "captain over his inheritance;" and gave him the first kiss of civil homage. In token of the reality of these things, and to assure the mind of the bewildered young man, the prophet foretold the incidents of his homeward journey, and, in parting, desired his attendance on the seventh day following at Gilgal.

On the day and at the place appointed, Samuel assembled a general convocation of the tribes for the election of a king. As usual, under the Theocracy, the choice of God was manifested by the sacred lot. The tribe of Benjamin was chosen; and of the families of Benjamin, that of Matri was taken; and, finally, the lot fell upon the person of Saul, the son of Kish. Anticipating this result, he had modestly concealed himself to avoid an honor which he so little desired. But he was found and brought before the people, who beheld with enthusiasm his finely developed form and preeminence in appearance, and hailed him as their king.

Many prominent persons of the great tribes were jealous and indignant, because the smallest tribe, and a young man whose chief claim to the honor was his fine figure, had been chosen. They refused to join the masses in their homage, and Saul displayed his shrewdness in "holding his peace."

And the wisdom of God was apparent in the result; for he gradually united the discordant elements around him, and became established in power. Soon after came the trial of his ability as a general.

The Ammonites, a mighty and warlike people under king Nahash, besieged the important town of Jabesh-Gilead. The beleaguered place was at length compelled to ask terms of capitulation. The proud and cruel reply was, that every man should have his right eye put out.

The Jabesh-Gileadites agreed to the hard conditions, unless help reached them within seven days. Messengers hastened to Saul, in Gibeah, and found him returning from his herds in the field. The story of the invasion and peril roused all the energies and martial spirit of a king worthy of his crown. It was the Lord's inspiration for his high office, and immediate command of the army.

The inhabitants were timid; and to awaken their courage he slew oxen, had them quartered, and sent the pieces over the kingdom, assuring those who were able to fight, that unless they hastened to the rescue all their cattle should have a similar slaughter. The volunteers came pouring in, and Saul marched to Jabesh-Gilead. A battle followed, and the Ammonites were routed with terrible slaughter. It was a grand victory, and won for Saul the glory of military genius. This settled the question of his right to reign, and his sceptre was held over an undivided people.

Retaining three thousand men, he followed up the conquest by an attack upon the Philistines, who had conquered on the south, and deprived Israel of weapons of war, and implements of husbandry. Only Saul and Jonathan had either sword or spear. The latter, a gifted and noble young man, distinguished himself, under God's special benediction, in a successful assault upon a garrison of the Philistines. The enemy rallied in full strength, and Saul prepared to meet them with additional forces.

Samuel had appointed sacrifices to be made before the campaign was opened, and because he did not appear in Gilgal when Saul expected him, the king turned priest, and presented the offerings. This rashness revealed his undevout character and haughty self-will, which proved his ruin.

Meanwhile the most of his troops had scattered, through fear of the powerful foe. But Jonathan determined to make a bold onset, and, with his armor-bearer, climbed a high cliff, and fell upon the Philistines. They supposed the Hebrews were rushing from ambush upon them, and began to fly. Saul entered the field and aided in the overthrow of the defeated warriors, slaying and treading each other down in the wild confusion of the retreat.

During the last years of Saul's reign, conscious that God had forsaken him, in one of his campaigns against the Philistines he sought the counsel of a witch. When he beheld the vast force which the Philistine states had, by a mighty effort, brought into the field, dire misgivings as to the result arose in his mind; and now, at last, in this extremity, he sought counsel of God. But the Lord answered him not by any of the usual means--by dreams, by Urim, or by prophets. Finding himself thus forsaken, he had recourse to a witch at Endor, not far from Gilboa, to whom he repaired by night in disguise, and conjured her to evoke the spirit of Samuel, that he might ask counsel of him in this fearful emergency. Accordingly, an aged and mantled figure arose, which Saul took to be the ghost of Samuel, though whether it were really so or not has been much questioned. The king bowed himself reverently, and told the reason for which he had called him from the dead. The figure, in reply, told him that God had taken the crown from his house, and given it to a worthier man; that, on the next day, the Philistines would triumph over Israel; and that he and his sons should be slain in the battle. The king swooned at these heavy tidings, but soon recovered, and, having taken some refreshment, returned the same night to the camp.

The engraver's art has produced a picture of this strange scene, one which cannot be clearly and satisfactorily explained.

Saul received orders, through Samuel, to execute the Lord's "fierce wrath" upon the Amelekites, who had formerly been doomed to utter extermination, for opposing the Israelites when they came out of Egypt. The result of the war put it fully in the king's power to fulfil his commission; but he retained the best of the cattle as booty, and brought back the Amalekite king Agag as a prisoner. Here Saul again ventured to use his own discretion where his commission left him none. For this the divine decree, excluding his descendants from the throne, was again and irrevocably pronounced by Samuel, who met him at Gilgal on his return. The stern prophet then directed the Amalekite king to be brought forth and slain by the sword, after which he departed to his own home, and went no more to see Saul to the day of his death, though he ceased not to bemoan his misconduct, and the forfeiture it had incurred.

The next engraving is a very good view of this crisis in Saul's destiny--his rejection by God and his prophet. When Samuel turned to leave the king, the terrified ruler seized his mantle, and in the struggle it was torn. The prophet improved the incident by telling him that thus should his kingdom be rent from him, and given to a neighbor.

We cannot follow Saul through all the achievements and crimes of his eventful reign; the abandonment of him by the grieved and indignant Samuel; his deceptive prosperity; and his conscious desertion by God, until his fits of depression bordered on madness. He had genius and heroism, but a bad heart, and the hour of his overthrow drew near.

The venerable and gifted prophet who anointed the king was commanded by Jehovah to consecrate the successor to the throne. He was directed to go to Bethlehem, and there anoint one of the sons of Jesse. He knew that should Saul be informed of the errand, his days were numbered. The doom of a traitor would follow the solemn act.

To protect his servant the Lord told Samuel to offer a sacrifice, and tell the king he was going to Bethlehem for the purpose.

When Samuel reached Bethlehem, he laid the offerings upon the altar, and invited a worthy citizen and his family to the sacrifice. The good man's name was Jesse, and he had eight sons. Eliab, the eldest, like Saul, was fine-looking--tall, athletic, and commanding in his personal appearance. Samuel thought he must be the future king of Israel; but God revealed to him his mistake. Six brothers followed him in their presentation to the prophet, and the Lord gave the same intimation of his will he had respecting Eliab.

The man of God was perplexed. What could he do, if these were the only sons of Jesse, as it seemed, for no more came? It occurred to him, however, that possibly there might be another boy, and he inquired of Jesse if it were not so.

The excellent father had sent the youngest son, about fifteen years old, to keep the sheep, and it did not even enter his mind that this mere child could have any thing to do with the affairs of the kingdom. He stated the facts to Samuel, who immediately desired to see the lad. He was sent for, and soon stood before the prophet. The patriarchal servant of the Infinite One looked upon the noble boy, with his "ruddy and beautiful countenance," and saw in him the next monarch of Israel.

David stood among his brethren, a modest, bewildered shepherd boy, uninjured by unholy gratification of passion and appetite--a pure-minded, manly, and devout youth.

God told Samuel to anoint him, and he poured the consecrating oil upon the fair brow of the astonished David. Then the Spirit of the Lord came upon him, and departed from Saul altogether. The juvenile shepherd and hero, who had slain a lion and a bear, in defence of his sheep, returned to his flocks, a king in destiny.

Remorse, the predictions of Samuel against him, and baleful passions, made Saul so wretchedly melancholy, that some of his attendants suggested to the monarch that he should try the soothing effect of music. The proposition was favorably received, and upon the recommendation of another friend, David, the son of Jesse, of whom Saul knew nothing before, was sent for to play upon the harp. The young minstrel won the respect and affection of the royal household, and his harpings were the principal solace of the infatuated and gloomy king, who at length made David his armor-bearer.

You know the warriors of ancient time wore armor made of metal to protect the body from the spear and sword, the common weapons of the battle-field; and men were appointed by monarchs to have the care of it.