The Bible: what it is Part 14

'"And when he [Ephraim] went in to his wife, she conceived, and bare a son, and he called his name Beriah, because it went evil with his house.

And his daughter was Sherah, who built Bethhoron the nether and the upper, and Uzzen-Sherah."

'The comparison of these texts involves an anachronism. Sherah was only the fourth in descent from Jacob, thus:--Joseph, Ephraim, Beriah, Sherah. If the Israelites remained 430 years in Egypt, as appears from several texts of Scripture, it is impossible that only one generation, Beriah, could have intervened between Ephraim, who was a child when Jacob went down into Egypt, and Sherah, who built Bethhoron.

'Chap, x., vv. 13,14. "And the sun stood still, and the moon stayed until the people had avenged themselves upon their enemies. Is not this written in the Book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel."

'Here we obtain a fact that bears with great force upon our present argument. The writer of the Book of Joshua quotes an earlier work, to which he refers his readers, for a more full account of the miracle which he records--namely, the arresting the sun and moon in their flight that the Israelites might be avenged on their enemies. It is impossible to conceive that Joshua himself, who wrought that miracle, could have referred his readers to another book, in which a better account of it was to be found. It is far more likely that a compiler in a later age finding this miraculous event well described in a book still popular in his time, called the Book of Jasher, should have referred his readers to that book for further information.

'But this is not the only observation elicited by the mention made of the Book of Jasher in this place. The same work is quoted in 2 Sam. i., 17, 18:--

'"And David lamented with this lamentation over Saul and over Jonathan, his son. Also he bade them teach the children of Judah the use of the bow; behold it is written in the Book of Jasher."

'Here we learn that the Book of Jasher contains the narrative of King David teaching his subjects the use of archery in war. The Book of Jasher was, therefore, written in or after the reign of David; and the Book of Joshua, which quotes the Book of Jasher, must have been written later still.'

Whether these verses were written by Joshua, or Jasher, or by some other equally reliable personage, nothing can save them from condemnation as being absurd in the extreme. Paine observes:--

'This tale of the sun standing still upon Mount Gibeon, and the moon in the valley of Ajalon, is one of those fables that detects itself. Such a circ.u.mstance could not have happened without being known all over the world. One half would have wondered why the sun did {101} not rise, and the other why it did not set, and the tradition of it would be universal, whereas there is not a nation in the world that knows anything about it. But why must the moon stand still? What occasion could there be for moonlight in the day time, and that, too, whilst the sun shined? As a poetical figure the whole is well enough; it is akin to that in the song of Deborah and Barah. _The stars in their courses, fought against Sisera_; but it is inferior to the figurative declaration of Mahomet to the person who came to expostulate with him on his goings on:--_Wert thou_, said he, _to come to me with the sun in thy right hand and the moon in thy left, it should not alter my career_. For Joshua to have exceeded Mahomet, he should have put the sun and moon one in each pocket, and carried them as Guy Fawkes carried his dark lanthorn, and taken them out to shine as he might happen to want them.

'The sublime and the ridiculous are often so nearly related that it is difficult to cla.s.s them separately. One step above the sublime makes the ridiculous, and one step above the ridiculous makes the sublime again; the account, however, abstracted from the poetical fancy shows the ignorance of Joshua, for he should have commanded the earth to have stood still.'

Verse 14. 'The time implied by the expression _after it_, that is, after that day being put in comparison with all the time that pa.s.sed _before it_, must, in order to give any expressive signification to the pa.s.sage, mean a _great length of time_. For example, it would have been ridiculous to have said to the next day, or the next week, or the next month, or the next year; to give, therefore, meaning to the pa.s.sage comparative to the wonder it relates, and the prior time it alludes to it, must mean centuries of years; less, however, than one would be trifling, and less than two would be barely admissible.'

It is not true, as stated in verse 14, that there was no day before or after that the Lord hearkened unto the voice of a man. The Lord _before_ hearkened unto Abraham (_vide_ Genesis, chap, xviii., vv. 23 to 32), and unto Moses (Exodus, chap, x.x.xii., vv. 11 to 14; Numbers, chap, xi., vv.

11 to 23; chap, xiv., vv. 13 to 20). _After_, the Lord hearkened unto Samson (Judges, chap, xvi., v. 28), to David (1 Samuel, ehap. xxiii., vv. 2 to 12).

Verse 26. The King of Hebron is slain and hanged in this verse, and afterwards slain again in verse 37. In the foot note to the Douay it is alleged that this was a second king, but the explanation is not correct, as only one King of Hebron was slain by Joshua (_vide_ chap. xii., v.

10).

'The burial place of the five kings was marked out to posterity by a lasting monument--a heap of stones which Joshua caused to be placed over the cave where they were buried.

'"Verse 27. 'And it came to pa.s.s at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain _until this very day?_"

*Chapter xi., v. 6. 'Thou shalt hough (or hamstring) their horses {102} and burn their chariots with fire.' Will any man attempt to defend this as a command from the Deity to Joshua? Is it consistent that the eternal omnipotent and merciful Creator of all things should order harmless and unoffending animals to be cruelly and inhumanly maltreated? We are sometimes told that the Canaanites were murdered because they were idolaters, but surely their horses took no part in the worship of Moloch or of Baal.

*Chapter xiv., 14. 'Hebron therefore became the inheritance of Caleb, the son of Jephunneh, the Kenezite, _unto this day_, because that he wholly followed the Lord G.o.d of Israel. And the name of Hebron before was Kirjath-Arba; which Arba was a great man among the Anakims; and the land had rest from war. (See chap, xv., 13 to 19.) 'Every part of this verse shows a later writer and a later age. The city had lost its ancient name of Kirjath-Arba, and was known by the name of Hebron: it had become the inheritance of Caleb, by which is implied that Caleb was dead, and his descendants were in possession of it, _until this day_--i.e., for a great length of time. And this is further confirmed by the concluding words, "And the land had rest from war." The war of the invasion was over, and the children of Israel had quiet possession of the country when the Book of Joshua was written.

'Chap, xv., 8--10. And the border went up the valley of the son of Hinnom unto the south side of the Jebusite; _the same is Jerusalem_: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward: and the border was drawn from the top of the hill unto the fountain of the water of Nephtoah, and went out to the cities of Mount Ephron; and the border was drawn to Baalah, _which is Kirjath-jearim_: and the border compa.s.sed from Baalah westward unto Mount Seir, and pa.s.sed along unto the side of Mount Jearim, _which is Chesalon_, on the north side, and went down to Beth-shemesh, and pa.s.sed onto Timnah.

'The observations concerning the anachronisms which occur in the names of places, apply in all their force to this pa.s.sage; we have three distinct places here mentioned, each of them designated both by its ancient and modern appellation, Jebusi, Jerusalem--Baalah, Kirjath-jearim--Mount Jearim, Chesalon. We know, also, that Jebusi did not receive the name of Jerusalem until the reign of David, proving that the book in which the word Jerusalem occurs was not written until the reign of David, or that, if written before that time, it has since been interpolated. Of these two probabilities the former is the stronger: because we find it confirmed by the last verse of the same chapter:--

'Chap, xv., 63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

'It has been a.s.serted that these words can apply only to the few years which immediately followed the death of Joshua; for, say the commentators, the Jebusites _were_ then driven out, as we read the account in Judges i., 7, 8. We shall find, on inquiry, that they were {103} _not_ then driven out; at least, it is not so stated in Judges i., 7, 8, nor can any such meaning be inferred from the narrative there contained.'

'In the 1st chapter of Judges, the writer, after announcing the death of Joshua, proceeds to tell what happened between the children of Judah and the native inhabitants of the land of Canaan. In this statement, the writer, having abruptly mentioned Jerusalem in the seventh verse, says immediately after, in the eighth verse, by way of explanation, "Now the children of Judah _had_ fought against Jerusalem, and had _taken_ it:"

consequently, this book could not have been written before Jerusalem had been taken. In the quotation just made from the 15th chapter of Joshua, verse 63, it is said, that _the Jebusitea dwell with the children of Judah at Jerusalem unto this day_, meaning the time when the Book of Joshua was written.

'The evidence I have already produced, to prove that the books I have hitherto treated of were not written by the persons to whom they are ascribed, nor till many years after their death, if such persons ever lived, is already so abundant, that I can afford to admit this pa.s.sage with less weight than I am ent.i.tled to draw from it. For the case is, that so far as the Bible can be credited as a history, the city of Jerusalem was not taken till the time of David; and consequently, that the Books of Joshua and of Judges were not written till after the commencement of the reign of David, which was 370 years after the death of Joshua.

'The name of the city that was afterwards called Jerusalem, was originally Jebus or Jebusi, and was the capital of the Jebusites. The account of David's taking this city is given in 2 Samuel, chap, v., v.

4, etc; also in 1 Chron., chap, xiv., v. 4, etc. There is no mention in any part of the Bible that it was ever taken before, nor any account that favours such an opinion. It is not said, either in Samuel or in the Chronicles, that they _utterly destroyed men, women, and children; that they left not a soul to breathe_, as is said of their other conquests; and the silence here observed implies that it was taken by capitulation, and that the Jebusites, the native inhabitants, continued to live in the place after it was taken. The account, therefore, given in Joshua, that _the Jebusites dwell with the children of Judah_ at Jerusalem unto this day, corresponds to no other time than after the taking the city by David.'

'Chap, xix., 47. And the coast of the children of Dan went out too little for them; therefore the children of Dan went up to fight against Leshem [called Laish in Judges, chap, xviii., v. 29], and took it and smote it with the edge of the sword, and possessed it and dwelt therein!

and called Leshem Dan, after the name of Dan, their father.

'This is the same affair which is related in detail in the 18th chapter of Judges. According to the chronology given in the margin of our Bibles, and generally received by the learned, this happened about thirty years after the death of Joshua. The anachronism is explained in the following manner by the editors of the "Family Bible," quoting from Bishop Patrick and Shuckford:--

'"It is supposed that Ezra, or some other, thought good in aftertimes {104} to insert this verse here, in order to complete the account of the Danites' possession."

'If this be received as sound criticism, history will truly be brought down to a level with the most worthless pastimes that man can choose for his amus.e.m.e.nt: it will be, literally, no better than an almanack, which is altered year by year to adapt it to the existing state of things. If the Book of Joshua were indeed the work of the great man whose name it bears, no later historian would have ventured to impair its value by adding to or detracting from its contents. ( _Vide_ "Hebrew Records" and "Age of Reason")

*Chapter xxi., v. 36. In the Douay another city, 'Misor,' is named, but as this would make _five_ cities instead of _four_, as mentioned in verse 37, our orthodox translators have discreetly omitted 'Misor' from the list.

Verses 43-5. 'And the Lord gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein.

And the Lord gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the Lord delivered all their enemies into their hand. There failed not ought of any good thing which the Lord had spoken unto the house of Israel; all came to pa.s.s.' These verses are decidedly incorrect. The Israelites did not get all the promised land, they did not have rest round about, their enemies did stand before them, and in many places defeated them; the Lord did not deliver all their enemies into their hands, and much failed which the Lord had promised.

*Chapter xxii., v. 8. According to chap, vi., Achan was stoned to death for the very act now recommended by Joshua to the whole of the people--i.e., preserving and keeping raiment, etc., taken from the enemy.

Verse 22. 'The Lord G.o.d of G.o.ds.' Lord of what G.o.ds? Is not this similar to the mythology with Jove as the chief of G.o.ds? The Jews, as has been before observed, were clearly Polytheists, recognising a variety of G.o.ds, but claiming the chief place for the G.o.d of Israel.

*Chapter xxiii., v. 6. 'Book of the law of Moses.' See remarks on page 86.

Verse 12. Although Joshua is here cautioning the people against the consequences which will result from intermarrying with the Canaanites, yet he allowed Rahab and her family to marry and settle amongst the Israelites.

Verse 14. 'Behold, this day I am going the way of all the earth.' Not one word is said about heaven or h.e.l.l, not a hint that after his death he expects to live again, no expression of hope that he may reach heaven, and there enjoy eternal happiness, no thought about his soul.

He does not refer to it in any way, so that it is quite evident that if there be a future state of happiness and misery, Joshua knew nothing of it, yet Joshua was a favoured individual; he had personally seen the 'Captain of the Lord's host,' and ought to have known much about {105} heavenly things. Our translators felt the want of this spiritual feeling, and have put into Joshua's mouth the words, 'Your souls.'

Joshua, however, never uttered these words. The verse reads, 'Ye shall know, in all your hearts and in all your souls;' the Douay more correctly translates the same pa.s.sage, 'You shall know with all your mind.' It simply means, 'Ye shall be in no doubt; but shall thoroughly know and understand.' None of the books we have examined contain the slightest reference to an immortal soul outliving the body, and responsible for the acts committed during the body's life. (See pages 68 and 88).

*Chapter xxiv., vv. 2 and 3. What flood is this? In verse 3, the Douay, instead of saying that Abraham came from the 'other side of the flood,'

subst.i.tutes the words, 'from the borders of Mesopotamia.' We are here informed, for the first time, that Terah, the father of Abraham, was an idolator; but we cannot ascertain how Joshua obtained his knowledge. If from other books they are lost, together with 'Jasher,' and the 'Book of the Wars of the Lord.'

Verses 12 and 13. If these verses are true, all the preceding accounts of the wars of the Israelites must be false, as we are repeatedly told of their battles, and hard labours, and struggles, to obtain the land.

Verse 19. Moses said, that G.o.d kept 'mercy for thousands, forgiving iniquity, transgression, and sin.' Joshua says of G.o.d: 'He is a jealous G.o.d; he will not forgive your transgressions nor your sins.'

Verses 29 and 30. Dr. Giles thus comments:--

'If Joshua died at the age of 110 years, and his death is recorded in the Book which pa.s.ses by his name, we need no further proof, that this book could not have been written until after Joshua was dead. But this limitation of its origin, to some period after the death of Joshua, must be still further qualified; for in the next verse of the same chapter we read as follows:--

'"Chap, xxiv., v. 31. And Israel served the Lord all the days of Joshua, and all the days of the elders that over-lived Joshua, and which had known all the works of the Lord, that he had done for Israel."

'How could Joshua write, that Israel served the Lord a long time after he was dead, nay, after all those who out-lived him were dead also? If some later writer, as Samuel or Ezra, inserted all these additions to the original work of Joshua, he would certainly have not done so in a clandestine or covert manner; but with a note attached, that "so far is the work of Joshua, and the continuation is by a later hand." Even the monkish chroniclers have displayed this species of common honesty; for we always, or nearly always, find a mark attached to those pa.s.sages, which begin the writing of a new author:

'"Hactenus dominus Radulfus scripsit Chronica, etc."

'"So far is the Chronicle of Master Ralph, etc."

'Or, "Explicit dominus Rogerus, incipit dominus Matthaeus, etc."