This article from *The Skeptical Review* , 1999 / July-August, is simply devastating to the biblical inerrancy claim. Comments are welcome:
by Farrell Till
One of the most puzzling tales of the Bible is told in 2 Samuel
24 and
1 Chronicles 21. Yahweh or Satan (depending on which account you want to
believe) "moved David to number Israel" (v:1). Since biblical
inerrantists argue that the Bible is completely free of errors, we will
assume that in some sense Yahweh moved David to number Israel. One would
think that if Yahweh moved David to number Israel, Yahweh would have
been pleased if David did as he had been "moved" and took the census,
but if you think this way, you are reasoning like a rational person,
and Bible stories aren't necessarily rational. In fact, they many times
tax the imagination of those who try to find rationality in them.
That's the case with this story about David. He conducted
the census
just as Yahweh had "moved" him to do, but for some reason known only to
Yahweh and the Gleason Archer type of "apologists" who entertain us
with verbal gymnastics that supposedly explain biblical discrepancies,
Yahweh was ticked off after David had done exactly what he had been
"moved" to do, and so he sent Nathan the prophet to call David on the
carpet for taking the census (2 Sam. 24:12). That wasn't really
necessary, because David had already realized that in doing what Yahweh
had "moved" him to do, he had somehow sinned. That's what the inspired
word of God says: "But afterward, David was stricken to the heart
because he had numbered the people" (v:10). Why taking a census would be
a sin, especially after God had moved David to do it, is anyone's
guess. Well, not anyone's guess, of course, because the professional
"apologists" like Gleason Archer, Norman Geisler, John Haley, etc. were
apparently blessed with special insights that enabled them to know that
the Bible didn't really mean what it plainly said. Just read their
books, and you'll find all of the answers if you can stop laughing long
enough to read them all the way through.
At any rate, David realized he had sinned by taking the census
that
Yahweh had "moved" him to take, and so he said, "I have sinned greatly
in what I have done" (v:10). It's odd that David would have thought
that he had sinned and that even Yahweh's prophet Nathan would have
thought the same thing, because the inspired word of God claimed in 1
Kings 15:5, long after he was dead, that "David did that which was
right in the sight of Yahweh and did not turn aside from anything that
he commanded him all the days of this life,
except in the matter of Uriah the Hittite," but this story about David
in 2 Samuel 24 claims that David sinned in conducting the census that
Yahweh had "moved" him to take. But the census that David took had
nothing at all to do with the matter of Uriah the Hittite, whom David
had murdered 12 chapters earlier, so if David never did anything wrong
except in the matter of Uriah the Hittite, how could his act of
numbering Israel have been a sin? Oh, the confusion that comes with
trying to make sense out of the inspired, inerrant word of God!
But not to worry. The professional apologists have the problems
all
figured out. Just read their books. If you do, you may encounter further
confusion, because the "solutions" of the experts don't always agree.
John Haley, for example, talked about David's repentance and grief over
his sins (Alleged Discrepancies of the Bible, Baker
House, pp. 222-223), but he never got around to explaining how that if
David had never done anything wrong except in the matter of Uriah the
Hittite, the census he took could have been a sin. Gleason Archer used
an entirely different approach, but he, like Haley, never did explain
how that David always did what was right in the sight of Yahweh, except
in the matter of Uriah the Hittite, yet had somehow sinned in taking
the census. Archer even listed other sins that David had committed but
excused them by saying that "David's heart was all there for God
[whatever this means], and God was his very reason for living" and that
"David could never remain out of fellowship with God for very long"
(*Encyclopedia of Bible Difficulties,* Zondervan, p. 200). But just how
does any of this explain why the census could have been a sin if David
had always done what was right except in the matter of Uriah the
Hittite? Maybe Roger Hutchinson, who is presently on a crusade to
enlighten us on the virtues of the Bible (see pp. 6-10, this issue),
can tell us what the real solution to this problem is.
The further one goes into this story of David's census, the
more
the confusion multiplies. We learn not only that David sinned in doing
exactly what Yahweh had moved him to do, although he really did nothing
wrong all of his days except in the matter of Uriah the Hittite, but
also that even the divinely inspired writers couldn't agree on the
outcome of the census. One inspired writer said that the number of
valiant men was 800 thousand in Israel and 500 thousand in Judah (2
Sam. 24:9), but the other inspired writer said that the numbers were
1.1 million and 470 thousand (2 Chron. 21:5). But again we don't have to
worry. The professional "apologists" have this problem worked out, with
different solutions, of course, but "solutions" nevertheless. Haley
thought that "oral tradition" or "copyist errors" may have accounted
for the differences, but Archer thought that the 800,000 Israelites in
the one account were only "battle-seasoned veterans," but the 1.1
million in the other account included 300,000 men of military age who
had had no battle experience. Yeah, right, the biblical text gives
plenty of reason to conclude that, doesn't it? Maybe Hutchinson can let
us know what the "real" solution is.
One would think that a fairly simple story could have no more
inconsistencies than these, but they continued right up to the end. The
first account said that Yahweh sent Nathan the prophet to offer David
his choice of three punishments for his sin: "Shall seven
years of famine come to you in your land, or shall you flee three
months before your enemies while they pursue you, or shall there be
three days' plague in your land" (2 Sam. 24:13)? On the other hand, the
second account says that Yahweh offered David just three years
of famine rather than seven (1 Chron. 21:12). If Nathan said three
years, then he couldn't have said seven years, and if he said seven
years he couldn't have said three years, so what did he say, three or
seven? This time the professional "apologists" are getting help from
modern versions of the Bible, which solved the problem by just
translating it away. The RSV, NRSV, NIV, GNB, and other recent
translations have put "three years" in the 2 Samuel account with
footnotes to explain that the Hebrew text actually says "seven years."
How many people, who don't bother to read footnotes, will pass over
this white wash without even noticing it?
Translators have been a bit more honest with another glaring
inconsistency in this story. The first account of this affair in David's
life ends with his buying a piece of ground that was later used as the
site of the temple. Here he paid 50 shekels of silver for property
identified as a team of oxen and a "threshing floor" (24:24), but the
account in 1 Chronicles claims that he paid 600 shekels of gold
for "the place" (21:26). Once again the professionals have ridden to
the rescue. Haley speculated that the discrepancy could be just a
copyist error (as if a scribe could look at 50 shekels of silver and
mistake it for 600 shekels of gold) or that David first bought the oxen
and only the top of the hill but then later decided to buy the whole
hill of Moriah on which the threshing floor was located (p. 390).
Archer gives a slightly different twist to his "solution." The first
account mentioned only the amount that David paid for two oxen and the
wooden cart that was used in threshing, but the second account included
not just the price paid for the oxen and the cart but also the land
too. In other words, David laid out 50 shekels of silver for the oxen
and cart and then gave Ornan 600 shekels of gold for the threshing
floor. Readers will have to examine both accounts to see that either
"solution" is pure speculation. To show how unlikely these solutions
are, let's imagine that both accounts had given the same amount (either
50 shekels of silver or 600 shekels of gold) as the sum that David paid
the property owner. In that event, how would biblicists react if
skeptics should try to claim that the two accounts are discrepant
because one said that David paid this amount for the oxen and the
threshing floor, but the other said that David paid the amount for "the
place"? We would be accused of all kinds of dishonesty, yet biblicists
think they are entitled to use the same kind of reasoning to prove that
discrepancies are not in the Bible. Go figure.
Some biblicists have even argued that silver was more valuable than
gold at that time, and so 50 shekels of silver was equivalent to 600
shekels of gold, but as unlikely as this is, it wouldn't chance the
fact that one inspired writer said that David gave the owner 50 shekels
of silver, and the other writer said that he gave the owner 600 shekels
of gold. Both statements can't be right. Maybe Hutchinson will come to
the rescue and tell us what is the "right" solution to this problem.
These inconsistencies in the two accounts are rather minor
compared
to the appalling depiction of Yahweh's morality in this matter. As
already noted, through the prophet sent to rebuke David, Yahweh offered
him his choice of three punishments. David's decision was to leave the
matter in Yahweh's hands: "I am in great distress. Please let us fall
into the hand of Yahweh, for his mercies are great" (1 Sam.
24:14). Well, if David thought that the mercies of Yahweh were great, he
was in for a big surprise. Yahweh, who was always a big one for sending
plagues (as we see in reading the wilderness wandering stories), chose
the last punishment he had offered David and "sent a plague upon Israel
from the morning till the appointed time" (v:15). Now keep in mind that
whatever the "sin" was in taking the census, David was the one who had
done it, but Yahweh sent the plague upon the whole nation of Israel
"from Dan [in the north] to Beersheba [in the south]" (v:15). The result
was that 70,000 [that's a seven followed by four zeroes] men of Israel
died (v:15). So David committed the sin, but Yahweh killed 70,000 other
people because of the sin. Whatever happened to Yahweh's law that said
others should not be punished for the sins of others but that "a person
shall be put to death for his own sin" (Dt. 24:16; Ezek. 18:20). Well,
apparently when Yahweh saw a chance to send a plague, he never let it
go by.
This David had to be the luckiest scoundrel who ever lived. He
committed adultery with Bathsheba, and then conspired to have her
husband Uriah murdered (2 Samuel 11). The law of Moses, under which
David lived, commanded the death penalty for both offenses: "If a man
be found lying with a woman married to a husband, then both of them
shall die" (Dt. 22:22), and, "He who strikes a man so that he dies
shall surely be put to death" (Ex. 21:12). David himself didn't actually
strike Uriah dead, but he had conspired to have someone kill him, and
the prophet Nathan said to David, "You have
killed Uriah the Hittite with the sword" (2 Sam. 12:10). So David
committed two offenses that called for the death penalty under the law
of Moses, but he escaped the penalty by saying just five words, "I have
sinned against Yahweh" (v:13), upon which Nathan said, "Yahweh has also
put away your sin; you shall not die." Sins had nevertheless been
committed, and so Yahweh had to have some satisfaction. He obtained
that satisfaction by killing the baby that was born to Bathsheba as a
result of her relationship with David (vs:14-18).Yes, that's
right. David committed sins that called for the death penalty, but
Yahweh let him off and killed his child.
In the matter of the census, David's luck held out. He took the
census (as Yahweh had moved him to do) and was living in a society
presumably governed by the principle that each person should die for
his own sins, but instead of punishing David, Yahweh sent a plague that
killed 70,000
other people. Even David was able to see the appalling injustice of it.
When he saw the angel, who was striking the people, standing with his
hand stretched out toward Jerusalem, David said to Yahweh [in whatever
way people talked to Yahweh in those days], "Surely I have sinned, and
I have done wickedly, but these sheep, what have they done?" So maybe
David was a man after Yahweh's own heart after all (1 Sam. 13:14; Acts
13:22), or at least he was a man after what Yahweh's heart should have
been. David could see the injustice of what was happening. He had
committed the offense, but Yahweh was killing thousands of others for
something that another person had done. David was outraged enough to
ask, "What have these sheep done?" A principle is involved here that biblical inerrantists just
can't
see or at least refuse to admit that they see. The Bible is filled with
tales of people whom Yahweh killed or ordered killed for the "sins" of
others. If the Genesis flood actually happened as recorded, then there
would have been hundreds of children and babies drowned who were too
young to be responsible for whatever "wickedness" their parents may
have been guilty of. In their march through Canaan, the Israelites were
presumably acting under orders to leave nothing alive to breathe (Dt.
20:16), and the book of Joshua claims that this command was carried out
(10:10; 11:11-15). If these stories are true, then the Israelites, under
direct orders from Yahweh, massacred thousands of children, who were
too young to be morally guilty of anything. Whatever "wickedness" their
parents may have been guilty of could not be blamed on the children.
One of the most reprehensible tales like this in all of the
Bible is
found in 1 Samuel 15, where Samuel the prophet said to King Saul, "Now
therefore heed the voice of the words of Yahweh. Thus says Yahweh of
hosts, `I will punish Amalek for what he did to Israel, how he ambushed
him on the way when he came up from Egypt. Now go and attack Amalek, and
utterly destroy all that they have, and do not spare them. But kill both
man and woman, infant and nursing child, ox and sheep, camel and
donkey" (vs:1-3).
The incident that Yahweh used as an excuse here to order Saul
to
massacre the Amalekites is recorded in Exodus 17:8-16), but if this was
an actual historical event, it happened during the Israelite journey
through the Sinai wilderness, which would have been over 400 years
before the time of king Saul! Deuteronomy
25:17-19 made reference to this event and
ordered the Israelites to remember it and, after they were settled into
the land that Yahweh was giving them, to "blot out the remembrance of
Amalek from under heaven." The tale in 1 Samuel 15 was just the pay off
for this grudge that Yahweh had carried for four centuries.
What we are really dealing with here, of course, is the ancient
superstitions of barbarous times. If any of this happened, it wasn't
done by any directions from God. It was action being taken by barbarous
people who wanted to believe that their god, whom they had created in
their own image, was directing them to kill their enemies, including
even children and babies. Biblical inerrantists, of course, will never
admit this. They cling to the myth that their precious Bible is the
inerrant word of God, and so they lean over backwards to try to justify
such barbaric stories as these. However, they will never justify them in
the minds of rational people until they come up with something better
than their claims that if God gave life, he had the right to take life
or that God did those children and babies a favor by killing them at an
age when they would go to heaven rather than grow up to become wicked
like their parents. They're going to have to explain rationally why it
was morally right to kill people for what others had done. They're going
to have to give a rational answer to David's question: "What have these
sheep done?"
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