Companion to the Bible Part 13

(B.) Another cla.s.s of difficulties is _historical_, consisting in alleged inconsistencies and disagreements between different parts of the narrative. For the details of these, the reader must be referred to the commentaries. One or two only can be noticed as specimens of the whole. It is said that the second account of the creation (Gen. 2:4-25) is inconsistent with the first; the order of creation in the first being animals, then man; in the second, man, then animals. But the answer is obvious. In the first account, the order of succession in the several parts of creation is one of the main features. It distinctly announces that, _after_ G.o.d had finished the rest of his works, he made man in his own image. The second account, on the other hand, which is introductory to the narrative of man's sin and expulsion from Eden, takes no notice of the order of creation in its several parts. In this, man is the _central_ object, and other things are mentioned incidentally in their relation to man. The writer has no occasion to speak of trees good for food till a _home_ is sought for Adam; nor of beasts and birds till a _companion_ is needed for him. Then each of these things is mentioned in connection with him. No candid interpreter can infer from this that the second account means to give, as the veritable order of creation--man, the garden of Eden, beasts and birds!

A difficulty has been alleged, also, in regard to _Cain's wife_.

But this grows simply out of the brevity of the sacred narrative. The children of Adam must have intermarried, brothers and sisters. The fact that no daughter is mentioned as born to Adam before Seth, is no evidence against the birth of daughters long before. In the fourth chapter no individuals are mentioned except for special reasons--Cain and Abel, with a genealogical list of Cain's family to Lamech, because he was the head of one branch of the human race before the deluge. In the fifth chapter none are named but _sons in the line of Noah_, with the standing formula of "sons and daughters" born afterwards. We are not to infer from this that no sons or daughters were born before; otherwise we should exclude Cain and Abel themselves. At the time of the murder of Abel, the two brothers were adult men.

What was their age we cannot tell. It may have been a hundred years or more; for our first parents were created not infants, but in the maturity of their powers, and Adam was one hundred and thirty years old when the next son after Abel's murder was born. Gen. 4:25. At all events, the interval between Abel's birth and death must have been long, and we cannot reasonably suppose that during this period no daughters were born to Adam.

(C.) The _chronology_ of the book of Genesis involves, as is well known, some difficult questions. In the genealogical tables contained in the fifth and eleventh chapters, the texts of the Masoretic Hebrew (which is followed in our version), Hebrew-Samaritan, and Septuagint, differ in a remarkable manner.

(1.) _Antediluvian Genealogy._ According to the Septuagint, no patriarch has a son before the age of one hundred years. It adds to the age of each of the five patriarchs that preceded Jared, and also to the age of Enoch, one hundred years before the birth of his son, deducting the same from his life afterwards. To the age of Lamech it adds six years before the birth of Noah, deducting thirty years afterwards. In respect to the age of Methuselah when Lamech was born, there is a difference of twenty years between the Vatican and the Alexandrine ma.n.u.scripts. The latter agrees with the Masoretic text: the former gives one hundred and sixty-seven instead of one hundred and eighty-seven.

Thus the Septuagint makes the period from the creation to the deluge 2262 years (according to the Vatican ma.n.u.script 2242 years) against the 1656 of our Masoretic text.

The Samaritan-Hebrew text agrees with the Masoretic for the first five patriarchs and for Enoch. From the age of Jared it deducts one hundred years; from that of Methuselah one hundred and twenty (one hundred according to the Vatican ma.n.u.script of the Septuagint); and from that of Lamech, one hundred and twenty-nine--three hundred and forty-nine years in all--before the birth of their respective sons. This places the deluge in the year of the world 1307.

(2.) _Genealogy from Noah to Abraham._ Chap. 11. Here the Samaritan-Hebrew and the Septuagint (which Josephus follows with some variations) give a much longer period than the Masoretic text. They both add to the age of each of the six patriarchs after Shem one hundred years before the birth of his son. To the age of Nahor the Samaritan-Hebrew adds fifty, and the Septuagint one hundred and fifty years. The latter also inserts after Arphaxad a _Cainan_ who was one hundred and thirty years old at the birth of Salah.

In respect to the variations in these two genealogical tables (chaps. 5 and 11) it is to be remarked: (1) that the authority of the Masoretic text is, on general grounds, higher than that of the Septuagint or Samaritan Pentateuch; (2) that in the present case there is reason to suspect systematic change in these two latter texts; strong external corroboration alone could warrant us in adopting the longer chronology of the Septuagint; (3) that any uncertainty which may rest on the details of numbers in the Pentateuch ought not to affect our confidence in the Mosaic record as a whole, for here, as it is well known, there is a peculiar liability to variations. With these brief remarks we must dismiss this subject. The reader will find the question of scriptural chronology discussed at large in the treatises devoted to the subject. For more compendious views, see in Alexander's Kitto and Smith's Dictionary of the Bible the articles ent.i.tled Chronology.

II. EXODUS.

7. The Hebrew name of this book is: _Ve-elle shemoth_, _Now these_ [are]

_the names_; or more briefly: _Shemoth_, _names_. The word _Exodus_ (Greek _Exodos_, whence the Latin _Exodus_) signifies _going forth_, _departure_, namely, of Israel from Egypt. With the book of Exodus begins the history of Israel _as a nation_. It has perfect unity of plan and steady progress from beginning to end. The narrative of the golden calf is no exception; for this records in its true order an interruption of the divine legislation. The book consists of two parts essentially connected with each other. The contents of the _first_ part (chaps.

1-18) are briefly the _deliverance_ of the Israelites from Egypt and their _journey to Sinai_, as preparatory to their national covenant with G.o.d there. More particularly this part contains: (1) an account of the multiplication of the people in Egypt; their oppression by the Egyptians; the birth and education of Moses, his abortive attempt to interpose in behalf of his people, his flight to Midian, and his residence there forty years (chaps. 1, 2); (2) G.o.d's miraculous appearance to Moses at h.o.r.eb under the name JEHOVAH; his mission to Pharaoh for the release of Israel, in which Aaron his brother was a.s.sociated with him; the execution of this mission, in the progress of which the Egyptians were visited with a succession of plagues, ending in the death of all the first-born of man and beast in Egypt; the final expulsion of the people, and in connection with this the establishment of the feast of the pa.s.sover and the law respecting the first-born of man and beast (chaps. 3-13); (3) the journey of the Israelites to the Red sea under the guidance of a cloudy pillar; their pa.s.sage through it, with the overthrow of Pharaoh's host; the miraculous supply of manna and of water; the fight with Amalek, and Jethro's visit to Moses.

The _second_ part contains _the establishment of the Mosaic economy with its tabernacle and priesthood_. At Sinai G.o.d enters into a national covenant with the people, grounded on the preceding Abrahamic covenant; promulgates in awful majesty the ten commandments, which he afterwards writes on two tables of stone, and adds a code of civil regulations.

Chaps. 19-23. The covenant is then written and solemnly ratified by the blood of sacrifices. Chap. 24. After this follows a direction which contains in itself the whole idea of the sanctuary: "_Let them make me a sanctuary; that I may dwell among them_." Chap. 25:8. The remainder of the book is mainly occupied with the structure of the tabernacle and its furniture, and the establishment of the Levitical priesthood. Directions are given for the priestly garments, and the mode of inauguration is prescribed; but the inauguration itself belongs to the following book.

The narrative is interrupted by the sin of the people in the matter of the golden calf, with the various incidents and precepts connected with it (chaps. 32-34), and a repet.i.tion of the law of the Sabbath is added.

Chap. 31:12-17. The office, then, which the book of Exodus holds in the Pentateuch is definite and clear.

8. With regard to the _time of the sojourn_ in Egypt, two opinions are held among biblical scholars. The words of G.o.d to Abraham: "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years,"

"but in the fourth generation they shall come hither again" (Gen. 15:13, 16); and also the statement of Moses: "Now the sojourning of the children of Israel who dwelt in Egypt, was four hundred and thirty years" (Exod. 12:40), seem to imply that they spent four hundred and thirty years _in Egypt_ (a round number being put in the former pa.s.sage for the more exact specification of the latter). It has been thought, also, that the vast increase of the people in Egypt--to six hundred thousand men (Exod. 12:37), which shows that the whole number of souls was over two millions--required a sojourn of this length. On the other hand, the apostle Paul speaks of the law as given "four hundred and thirty years _after_" _the promise to Abraham_. Gal. 3:17. In this he follows the Jewish chronology, which is also that of the Septuagint and Samaritan Pentateuch, for they read in Exod. 12:40: "who dwelt in Egypt and in the land of Canaan." The words, "in the land of Canaan," are undoubtedly an added gloss; but the question still remains whether they are not a correct gloss. The genealogy of Levi's family (Exod. 6:16-20) decidedly favors the interpretation, which divides the period of four hundred and thirty years between Egypt and the land of Canaan. To make this table consistent with a sojourn of four hundred and thirty years in Egypt, it would be necessary to a.s.sume, with some, that it is an _epitome_, not a full list, which does not seem probable.

Before we can draw any certain argument from the increase of the people in Egypt, we must know the _basis of calculation_. It certainly includes not only the seventy male members of Jacob's family, with their wives and children, but also the families of their male-servants (circ.u.mcised according to the law, Gen.

17:12, 13, and therefore incorporated with the covenant people).

From the notices contained in Genesis, we learn that the families of the patriarchs were very numerous. Gen. 14:14; 26:14; 32:10; 36:6, 7. If Abraham was able to arm three hundred and eighteen "trained servants born in his own house," how large an aggregate may we reasonably a.s.sume for the servants connected with Jacob's family, now increased to seventy male souls? We must not think of Jacob going into Egypt as a humble personage.

He was a rich and prosperous _emir_, with his children and grandchildren, and a great train of servants. With the special blessing of G.o.d upon his children and all connected with them, we need find no insuperable difficulty in their increase to the number mentioned at the exodus.

Provision was made in a miraculous way for the sustenance of the Israelites in the wilderness. The question has been raised: How were their flocks and herds provided for? In answer to this, the following remarks are in point: (1.) We are not to understand the word "wilderness" of an absolutely desolate region. It affords pasturage in patches. Robinson describes Wady Feiran, northwest of Sinai, as well watered, with gardens of fruit and palm trees; and he was a.s.sured by the Arabs that in rainy seasons gra.s.s springs up over the whole face of the desert. The whole northeastern part of the wilderness, where the Israelites seem to have dwelt much of the thirty-eight years, is capable of cultivation, and is still cultivated by the Arabs in patches.

(2.) The Israelites undoubtedly marched not in a direct line, but from pasture to pasture, as the modern Arabs do, and spreading themselves out over the adjacent region. When Moses besought his father-in-law not to leave him, but to go with him that he might be to the people instead of eyes (Numb. 10:31), we may well suppose that he had in view Hobab's knowledge of the places where water and pasturage were to be found. (3.) There is decisive evidence that this region was once better watered than it is now, and more fruitful. The planks of acacia-wood, the s.h.i.ttim-wood, which were employed in the construction of the tabernacle, were a cubit and a half in width; that is, in English measure, something more than two and a half feet. No acacia-trees of this size are now found in that region. The cutting away of the primitive forests seems to have been followed, as elsewhere, by a decrease in the amount of rain.

But, however this may be, we know that, for some reason, this part of Arabia was once more fertile and populous. In its northeastern part are extensive ruins of former habitations, and enclosed fields. The same is true of the region around Beersheba and south of it. Here Robinson found ruins of former cities, as Eboda and Elusa. Of the latter place he says: "Once, as we judged upon the spot, this must have been a city of not less than twelve or fifteen thousand inhabitants. Now, it is a perfect field of ruins, a scene of unutterable desolation; across which the pa.s.sing stranger can with difficulty find his way." Vol. 1, p. 197. And of Eboda, farther south: "The large church marks a numerous Christian population." "But the desert has resumed its rights; the intrusive hand of cultivation has been driven back; the race that dwelt here have perished; and their works now look abroad in loneliness and silence over the mighty waste." Vol. 1, p. 194. Ritter, the most accomplished of modern geographers, affirms that from the present number of the thin and negligent population, we can draw no certain conclusion respecting the former condition of the country. Erdkunde, vol.

14, p. 927.

Of the numerous objections urged by Colenso against the Pentateuch, and the book of Exodus in particular, many are imaginary, and vanish upon the fair interpretation of the pa.s.sages in question. Others, again, rest on false a.s.sumptions in regard to facts. For the details, the reader is referred to the works written in reply.

III. LEVITICUS.

9. The Hebrews call this book _Vayyikra_, _and_ [G.o.d] _called_. Later Jewish designations are, _the law of priests_, and _the law of offerings_. The Latin name _Leviticus_ (from the Greek _Leuitikon_, _Levitical, pertaining to the Levites_) indicates that its contents relate to the duties of the Levites, in which body are included all the priests. The book of Leviticus is immediately connected with that which precedes, and follows in the most natural order. The tabernacle having been reared up and its furniture arranged, _the services pertaining to it_ are next ordained, and in connection with these, various regulations, most of which come within the sphere of the priestly office. Hence we have (1) the law for the various offerings, followed by an account of the anointing of the tabernacle, and the consecration of Aaron and his sons to the priestly office, with the death of Nadab and Abihu for offering strange fire before the Lord (chaps. 1-10); (2) precepts concerning clean and unclean beasts, and cleanness and uncleanness in men from whatever source, followed by directions for the annual hallowing of the sanctuary on the great day of atonement, and also in respect to the place where animals must be slain, and the disposition to be made of their blood (chaps. 11-17); (3) laws against sundry crimes, which admitted, in general, of no expiation, but must be visited with the penalty of the law (chaps. 18-20); (4) various ordinances pertaining to the purity of the priestly office, the character of the sacrifices, the yearly festivals, the arrangements for the sanctuary, etc., with the law for the sabbatical year and the year of jubilee (chaps. 22-26:2); (5) a wonderful prophetic chapter, announcing for all coming ages the blessings that should follow obedience, and the curses which disobedience should bring upon the people (chap. 26:3-46). There is added, as a sort of appendix, a chapter concerning vows and t.i.thes. Chap. 27.

10. The priestly office, with its sacrifices, was the central part of the Mosaic economy, for it prefigured Christ our great High Priest, with his all-perfect sacrifice on Calvary for the sins of the world. On this great theme much remains to be said in another place. It is sufficient to remark here that the book of Leviticus gives the divine view of expiation. If the expiations of the Levitical law were typical, the types were true figures of the great Ant.i.type, which is Jesus Christ, "the Lamb of G.o.d. which taketh away the sin of the world." No view of his death can be true which makes these types empty and unmeaning.

IV. NUMBERS.

11. _Bemidhbar_, _in the wilderness_, is the Hebrew name of this book, taken from the fifth word in the original. It is also called from the first word _Vayyedhabber_, _and_ [G.o.d] _spake_. The English version, after the example of the Latin, translates the Greek name _Arithmoi_, _numbers_, a t.i.tle derived from the numbering of the people at Sinai, with which the book opens, and which is repeated on the plains of Moab.

Chap. 26. This book records _the journeyings of the Israelites from Sinai to the borders of the promised land_, and their sojourn in the wilderness of Arabia, with the _various incidents_ that befell them, and the _new ordinances_ that were from time to time added, as occasion required. It embraces a period of thirty-eight years, and its contents are necessarily of a very miscellaneous character. The unity of the book is _chronological_, history and legislation alternating with each other in the order of time. A full enumeration of the numerous incidents which it records, and of the new ordinances from time to time enacted, is not necessary. In the history of these thirty-eight years we notice three salient points or epochs. _The first_ is that of the _departure from Sinai_. Of the preparations for this, with the order of the march and whatever pertained to it, a full account is given. Then follow the incidents of the journey to the wilderness of Paran, with some additional laws. Chaps. 1-12. The _second_ epoch is that of the rebellion of the people upon the report of the twelve spies whom Moses had sent to search out the land, for which sin the whole generation that came out of Egypt, from twenty years old and upward, was rejected and doomed to perish in the wilderness. Chaps. 13, 14. This was in the second year of the exodus. Of the events that followed to the thirty-eighth year of the exodus, we have only a brief notice. With the exception of the punishment of the Sabbath-breaker, Korah's rebellion and the history connected with it, and also a few laws (chaps. 15-19), this period is pa.s.sed by in silence. The nation was under the divine rebuke, and could fulfil its part in the plan of G.o.d only by dying for its sins with an unrecorded history. The _third_ epoch begins with the second arrival of Israel at Kadesh, and this is crowded with great events--the death of Miriam, the exclusion of Moses and Aaron from the promised land, with the death of the latter at Mount Hor, the refusal of Edom to allow a pa.s.sage through his territory, the wearisome journey of the people "to compa.s.s the land of Edom," with their sins and sufferings, the conquest of Arad, Sihon, and Og, and thus the arrival of the people at the plains of Moab opposite Jericho. Chaps. 20-22:1. Then follows the history of Balaam and his prophecies, the idolatry and punishment of the people, a second numbering of the people, the appointment of Joshua as the leader of the people, the conquest of the Midianites, the division of the region beyond Jordan to the tribes of Reuben and Gad and the half-tribe of Mana.s.seh, and a review of the journeyings of the people. With all this are intermingled various additional ordinances.

V. DEUTERONOMY.

12. The Jewish name of this book is _Elle haddebharim_, _these are the words_. The Greek name _Deuteronomion_, whence the Latin _Deuteronomium_ and the English _Deuteronomy_, signifies _second_ law, or _repet.i.tion of the law_, as it is also called by the later Jews. The book consists of discourses delivered by Moses to Israel in the plains of Moab over against Jericho, in the eleventh month of the fortieth year of the exodus. Deut. 1:1, 3. The peculiar character of this book and its relation to the preceding books have been already considered in the first part of the present work (Chap. 9, No. 10), to which the reader is referred. It is generally divided into three parts. The _first_ is mainly a recapitulation of the past history of Israel under Moses, with appropriate warnings and exhortations, followed by a notice of the appointment of three cities of refuge on the east side of Jordan. Chaps.

1-4. The second discourse begins with a restatement of the law given on Sinai. Exhortations to hearty obedience follow, which are full of fatherly love and tenderness. Various precepts of the law are then added, with some modifications and additions, such as the altered circ.u.mstances of the people required. Chaps. 5-26. In the _third_ part the blessings and the curses of the law are prominently set forth as motives to obedience. Chaps. 27-30. The remainder of the book is occupied with Moses' charge to Joshua, his direction for depositing the law in the sanctuary by the side of the ark, his song written by divine direction, his blessing upon the twelve tribes, and the account of his death and burial on mount Nebo.

13. As the book of Genesis const.i.tutes a suitable _introduction_ to the Pentateuch, without which its very existence, as a part of the divine plan, would be unintelligible, so does the book of Deuteronomy bring it to a sublime close. From the goodness and faithfulness of G.o.d, from his special favor bestowed upon Israel, from the excellence of his service, from the glorious rewards of obedience and the terrible penalties of disobedience, it draws motives for a deep and evangelical obedience--an obedience of the spirit and not of the letter only. Thus it adds the corner-stone to the whole system of legislation, completing it on the side of the motives by which it challenges obedience, and investing it with radiant glory. The Pentateuch, then, is a whole. The first book is inseparable from it as an _introduction_; the last as a _close_. The three intermediate books contain the legislation itself, and in this each of them has its appropriate province.

CHAPTER XX.

THE HISTORICAL BOOKS.

1. In the Pentateuch we have the establishment of the Theocracy, with the preparatory and accompanying history pertaining to it. The province of the historical books is to _unfold its practiced working_, and to show how, under the divine superintendence and guidance, it accomplished the end for which it was given. They contain, therefore, primarily, a history of G.o.d's dealings with the covenant people under the economy which he had imposed upon them. They look at the course of human events on the divine rather than the human side, and in this respect they differ widely from all other historical writings. Human histories abound with the endless details of court intrigues, of alliances and wars, of material civilization and progress, and whatever else pertains to the welfare of men considered simply as the inhabitants of this world. But the historical books of the Old Testament, written by prophetical men illumined by the Holy Spirit, unfold with wonderful clearness the mighty movements of G.o.d's providence, by which the divine plan proposed in the Mosaic economy was steadily carried forward, alike through outward prosperity and adversity, towards the fulfilment of its high office.

After a long series of b.l.o.o.d.y struggles, the Theocracy attained to its zenith of outward power and splendor under David and Solomon. From that time onward the power of the Israelitish people declined, till they were at last deprived of their national independence, and subjected to the yoke of foreign conquerors. But in both the growth of the national power under the Theocracy, and its decline, the presence of G.o.d and his supremacy, as well over the covenant people as over the surrounding nations, were gloriously manifested, and their training for the future advent of the Messiah was steadily carried forward. Thus we have in these historical books a wonderful diversity of divine manifestations, which alike charm and instruct the pious mind.

2. It has already been shown (Chap. 15, No. 7) that the books of Kings and Chronicles contain only _selections_ from a large ma.s.s of materials.

The same is probably true of the books of Judges and Samuel. The sacred writers did not propose to give a detailed account of all the events belonging to the periods over which their histories extended, but only of those which were specially adapted to manifest G.o.d's presence and guidance in the affairs of the covenant people. The history of some persons is given very fully; of others with extreme brevity. But we may say, in general, that this divine history, extending over a period of a thousand years, is the most condensed in the world, as well as the most luminous with the divine glory. The student rises from the perusal of it with such clear views of G.o.d's presence and supremacy in the course of human affairs, as cannot be gained from all the ponderous tomes of secular history. Each book, moreover, presents some special phase of G.o.d's providential movements, and contains, therefore, its special lessons of instruction. With few exceptions, the _authors_ of the historical books are unknown. We only know that they were prophetical men, who wrote under the illumination and guidance of the Holy Spirit.

I. JOSHUA.

3. This book records the _conquest of the land of Canaan_ by the Israelites under Joshua, and its _distribution by lot_ among the tribes that received their inheritance on the west side of the Jordan. It connects itself, therefore, immediately with the Pentateuch; for it shows how G.o.d fulfilled his promise to Abraham that he would give to his posterity the land of Canaan for an inheritance (Gen. 17:8), a promise often repeated afterwards, and kept constantly in view in the whole series of Mosaic legislation. The book naturally falls into two parts.

The _first_ twelve chapters contain the history of the conquest itself, with the movements preparatory thereto. Joshua, who had been previously designated as the leader of the people (Numb. 27:15-23), receives a solemn charge to pa.s.s over the Jordan and take possession of the promised land; the people prepare themselves accordingly; two spies are sent out to take a survey of Jericho; the Israelites pa.s.s over the Jordan dry-shod, its waters having been miraculously divided; they encamp at Gilgal, and are there subjected to the rite of circ.u.mcision.

Chaps. 1-5. Then follows an account of the overthrow of Jericho, the trespa.s.s of Achan with the calamity which it brought upon the people, the conquest of Ai, the ratification of the law at mount Ebal with the erection of the stones on which the law was written, the artifice of the Gibeonites by which they saved their lives, the overthrow of the combined kings of the Canaanites at Gibeon, and the conquest, first of the southern and afterwards of the northern kings of Canaan. Chaps.

6-12.

The _second_ part gives an account of the division of the land by lot among the several tribes. This work was begun as is described in chapters 13-17, and after an interruption through the dilatoriness of the people, for which Joshua rebuked them, was continued and completed at Shiloh. Chaps. 18, 19. Six cities of refuge were then appointed, three on each side of the Jordan; forty-eight cities were a.s.signed by lot to the Levites; and the two and a half tribes that had received their inheritance on the east side of the Jordan (Numb., chap. 32) were sent home. Chaps. 20-22. The twenty-third chapter contains Joshua's charge to the elders of Israel, and the twenty-fourth his final charge at Shechem to the a.s.sembled tribes, on which occasion there was a solemn renewal of the national covenant. The whole book is brought to a close by a brief notice of the death of Joshua and Eleazar, and the interment of the bones of Joseph in Shechem. This brief survey of the contents of the book reveals at once its unity, its orderly plan, and the place which it holds in the history of the Theocracy.

4. The _authorship_ of the book cannot be determined from the t.i.tle alone, any more than that of the two books which bear the name of Samuel. Jewish tradition ascribes it to Joshua himself, except the last five verses. But it records some transactions which, according to the most obvious interpretation of them, occurred after Joshua's death.

Among these are the conquest of Hebron (chap. 15:16-19, compared with Judges 1:12-15), and especially the excursion of the Danites (chap.

19:47), which must be regarded as identical with that described in the eighteenth chapter of the book of Judges. Unless we a.s.sume that this notice of the Danites is an addition made by a later hand, we must suppose that the book was written by some unknown prophetical man after Joshua's death. He may well have been one of the elders who overlived Joshua, since at the time of his writing Rahab was yet living among the Israelites. Chap. 6:25.

The eighteenth chapter of the book of Judges, which records the invasion of the Danites, is evidently an _appendix_, introduced by the words: "In those days there was no king in Israel;" and that this invasion took place not long after the settlement of the people in Canaan, is manifest from the object proposed by it. Judges 18:1. At the time of the conquest, Rahab was a young woman, and may well have survived that event forty years or more. The only apparent indication of a still later composition of the book is that found in the reference to the book of _Jasher_, chap. 10:13. From 2 Sam. 1:18, we learn (according to the most approved interpretation of the pa.s.sage) that David's elegy on the death of Saul and Jonathan was written in the book of Jasher. But we are not warranted in affirming that this t.i.tle was applied to a book of definitely determined contents. It may have been a collection of national songs, enlarged from age to age.

Though Joshua does not appear to have been the author of the book in its present form, we may well suppose that the writer employed, in part at least, materials that came from Joshua's pen. When the land was divided by lot among the several tribes, the boundaries of each inheritance, with the cities pertaining to it, must have been carefully described in writing by Joshua himself, or by persons acting under his direction. It is probable that these descriptions were copied by the author of the book of Joshua; and this is sufficient to account for any diversity of diction that may exist in this part of the book as compared with the purely historic parts. Nothing in the style and diction of this book, or in that of the two following books of Judges and Ruth, indicates that they belong to a later age of Hebrew literature. Certain peculiarities of expression which occasionally appear in them may be naturally explained as provincialisms, or as belonging to the language of conversation and common life.

5. The book of Joshua bears every internal mark of _authenticity_ and _credibility_. The main transaction which it records--the extirpation of the Canaanites by the immediate help of Jehovah, and the gift of their country to the Israelites--was contemplated from the very first by the Abrahamic covenant (Gen. 13:14, 15; 15:18-21; 17:8, etc.), and also by the entire body of the Mosaic laws. Why G.o.d chose to accomplish this by the sword of his covenant people, has been already sufficiently considered. Chap. 10, No. 7. The stupendous miracles recorded in the book of Joshua are in harmony with the entire plan of redemption, the great and decisive movements of which have been especially marked by signal manifestations of G.o.d's presence and power. The man who denies the credibility of this book on the ground of these miracles, must, for consistency's sake, go much farther, and deny altogether the supernatural manifestations of G.o.d recorded in the Bible, including the mission, miraculous works, resurrection, and ascension of our Lord Jesus Christ himself.

In chap. 10:12-14 we read that, at the word of Joshua, the sun stood still and the moon stayed in the midst of heaven about a whole day, so that "there was no day like that before it or after it, that the Lord hearkened unto the voice of a man." Some have sought to explain the whole pa.s.sage as a quotation from "the book of Jasher" expressed in the language of poetic hyperbole; and they have compared with it such poetic amplifications as those contained in Psa. 18:7-16; Hab., chap.