The Old Testament is principally a history of the Jews and their God Jehovah,—a narrative of their trials, troubles, treachery, quarrels, and faithless dealings toward each other. No other God ever had so much trouble with his people; and no other nation ever showed so little respect for their God, or so little disposition to obey him, or live up to his commands. There appears to have been almost a natural antipathy between them; so that they were constantly repelling each other. The relationship appears to have been a forced one, possessing but few of the adhesive ties of friendship.

Both parties were apparently happier when separated, as they were several times,—on one occasion for a long period (Lam. v. 20). And yet, according to the biblical history of the case, they got along as well, were as moral and as happy, as when their God was with them. Hence it is evident, if he had never returned, they would have sustained no serious loss or disadvantage in any way. The case furnishes an argument in favor of that class of people who are frequently denounced by the priesthood for "living without God in the world." If "God's own people" could get along without him, why can not men and women of this intelligent age? And the reason he assigns for remaining with them as much as he did shows it was not from natural affinity or affection for them, but because he had "promised" to do so. Did he not know that "a bad promise is better broken than kept?" Another circumstance which implies that Jehovah cherished but little respect for his people, and cared but little about them, is that, from his neglect (as it seems most natural to attribute it to this cause), they were literally broken up while he was apparently with them. One portion of them fell into the hands of Shalmaneser, King of Assyria, and the other portion into the hands of Nebuchadnezzar, King of Babylon; and they were never able to regain their political power as a nation afterwards. And, to cap the climax, ten out of the twelve tribes were lost entirely, thus leaving Jehovah almost childless, and destitute of worshipers. And a search for them for several thousand years has failed to bring them to light. This circumstance is entirely irreconcilable with the idea that the Jews were the special favorites of God. Indeed, it prostrates the assumption entirely beyond defense. It proves, also, that Jehovah's promise never to leave or forsake them was not adhered to. (See 1 Sam. xii. 22.)

And the language and conduct of the God of the Jews on several occasions imply that, if he ever did make choice of them as his pets, he was disappointed in them, and repented of the act. When he exclaimed, "I have nourished and brought up children, and they have rebelled against me" (Isa. i. 2), he virtually confesses he had been short-sighted, or that he had erred in judgment in selecting the Jews as special favorites.

Certainly this is the language of vexation and disappointment, and want of judgment or foresight.

2. We are told "he hated his own heritage" (Jer. xii. 8). Here is evinced again a feeling of hatred, vexation, and disappointment, that no sensible being should manifest, much less a God.

3. "He gathered unto him the children of Ammon and Amalek, and went and smote Israel" (Judg. iii. 13). This was a traitorous act, calculated to discredit any being. Hence it could not have been the act of an all-wise and benevolent God. Think of such a being getting into a squabble with his own children, and having to invoke the aid of heathen tribes to subdue them, and get him out of the difficulty! One day he heads an army composed of his "peculiar people" to fight the heathen, with the avowed determination to exterminate them, and "leave nothing alive that breathes," The next day he gets out of patience with their stubbornness and iniquity; his fury gets up to fever heat; and he traitorously abandons them, and joins those same enemies to fight them, and reduce them to slavery. It is scarcely necessary to say we do not believe such a God ever existed, excepting in the imagination of ignorant people.

4. Again: Jehovah is represented as selling his people several times to the neighboring heathen tribes, which again leads to the conclusion that he was disappointed in them, tired of them, and wished to get rid of them. He sold them once to Jaban, King of Canan (Judg. iv. 2), and twice to the Philistines. Wonder what he got, and what he did with the money! The first time he sold them to the Philistines, he told them he never would deliver them again: but he seems either to have forgotten his promise, or forgot there is a moral obligation to stick to the truth; for he delivered them several times after that, if his own biographer and inspired writer tells the truth. Here is more evidence that he is fickle-minded and unreliable, or that the Bible writers have misrepresented his character.

5. If we could assume there is any truth in the Bible history of Jehovah, we should not wonder that the Jews preferred worshiping a golden calf to paying their devotions to such a God, and, on the other hand, it is not surprising that he should manifest his displeasure toward them, and frequently steal away from them, and often confess grief, vexation, and regret for having made choice of such an ignorant, rebellious set of rambling nomads, who subsisted by war and plunder.

6. Jehovah's jealousy of other Gods which he so frequently manifested and so often confessed, and which is one of the most objectionable traits of his character, must be attributed to his own moral defects; for he acted in such a manner as to cause his own people to prefer other Gods to him. He frequently scolded and punished them for worshiping other Gods,—a circumstance which furnishes evidence that other Gods were better, and therefore more worthy of being worshiped. What else could have caused them to prefer other other Gods. He should have acted in such a loving and fatherly manner that other Gods could not have been more venerated and sought after. Then he would not have been so often vexed, harassed, and perplexed at the idolatrous proclivities of his worshipers, and so often resorted to retaliation by forsaking them, selling them, enslaving them, or delivering them into the hands of the spoiler! In Judges ii. 14, it is declared, "The Lord delivered them into the hands of the spoiler;" and, in Judges vi. 1, we are told he delivered them into the hands of Midian for seven years. This looks like an attempt to spoil his own plans, and to falsify his own promises to be with them, and protect them at all times.

7. Much of Jehovah's dealings with his people seemed to be by way of experiment, as in the case of trying Abraham's faith by requiring him to offer up his son. What an idea for an allwise and omnipotent God, or whom it is said, "Known unto him are all his works"!

8. But many circumstances prove that Jehovah was not the God of the universe, but only a family or national God. 1. His acknowledgment of the existence of other Gods (Deut. vi. 14). 2. His jealousy of other Gods (Exod. xxxiv. 14). 3. His traveling on foot, lodging in tents, having his feet washed, eating veal and cakes (Gen. xviii.), &c., all tend to prove this.

4. And the fact that he could not know what was going on in other nations, and not even his own until he visited the spot in person (as in the case of the Tower of Babel), is proof he was not the God of the universe.

9. We can not concede that the "Creator of unnumbered worlds" is (like Jehovah) an angry, malevolent being, addicted to feelings of revenge and retaliation, which seemed to banish the feeling of love and goodness entirely from his mind, and who is represented as being frequently thwarted in his designs and purposes by the caprices of his weak and ignorant children, who, so far from answering his expectations of being the best, turned out to be the worst, of his human heritage. Such ideas would be derogatory to Deity.

And this is the God the "American Christian Alliance" are trying to obtain a recognition of in the Constitution of the United States. What a moral calamity such a step would be!