The Expositor's Bible: The Book of Joshua. William Garden Blaikie

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      The Expositor's Bible: The Book of Joshua

      CHAPTER I

       INTRODUCTORY: THE BOOK OF JOSHUA

      With a purely historical book like Joshua before us, it is of importance to keep in view two ways of regarding Old Testament history, in accordance with one or other of which any exposition of such a book must be framed.

      According to one of these views, the historical books of Scripture, being given by inspiration of God, have for their main object not to tell the story or dwell on the fortunes of the Hebrew nation, but to unfold God's progressive revelation of Himself made to the seed of Abraham, and to record the way in which that revelation was received, and the effects which it produced. The story of the Hebrew nation is but the frame in which this Divine revelation is set. It was God's pleasure to reveal Himself not through a formal treatise, but in connection with the history of a nation, through announcements and institutions and practical dealings bearing in the first instance on them. The historical books of the Hebrews therefore, while they give us an excellent view of the progress of the nation, must be studied in connection with God's main purpose, and the supernatural interpositions by which from time to time it was carried out.

      The other view regards the historical books of the Hebrews in much the same light as we look on those of other nations. Whatever may have been their origin, they are, as we find them, like other books, and our purpose in dealing with them should be the same as in dealing with books of similar contents. We are to deal with them, in the first instance at least, from a natural point of view. We are to regard them as recording the history and development of an ancient nation – a very remarkable nation, no doubt, but a nation whose progress may be referred to ascertainable causes. If we find natural causes sufficient to account for that progress, we are not to call in supernatural. It is an acknowledged law, at least as old as Lord Bacon, that no more causes are to be assigned for phenomena than are true and sufficient to account for them. This law, and the investigations which have taken place under it, have expunged much that used to be regarded as supernatural from the history of other nations; and it will only be according to analogy if the same result is reached in connection with the history of Israel.

      In this spirit we have recently had several treatises dealing with that history from a purely natural standpoint. Very earnest endeavours have been made to clear the atmosphere, to expiscate facts, to apply the laws of history, to weigh statements in the balances of probability, to reduce the Hebrew history to the principles of science. The general effect of this method has been to bring out results very different from those previously accepted. In particular, there has been a thorough elimination of the supernatural from Hebrew history. Natural causes have been judged sufficient to explain all that occurred. The introduction of the supernatural in the narrative was due to those obvious causes that have operated in the case of other nations and other religions: – love of the mythical, a patriotic desire to glorify the nation, the exaggerating tendency of tradition, and readiness to translate symbolical pictures into statements of literal occurrences. Hebrew historians were not exempted from the tendencies and weaknesses of other historians, and were ready enough to colour and apply their narratives according to their own views. It is when we subject the Hebrew books to such principles as these (such writers tell us) that we get at the real history of the nation, deprived no doubt of much of the glory with which it has usually been invested, but now for the first time reliable history, on which the most scientific may depend. And as to its moral purpose, it is just the moral purpose that runs through the scheme of the world, to show that, amid much conflict and confusion, the true, the good, the just, and the merciful become victorious in the end over the false and the evil.

      The difference between the two methods, as an able writer remarks, is substantially this, that "the one regards the Hebrew books as an unfolding of God's nature, and the other as an unfolding of the nature of man."

      The naturalistic method claims emphatically to be scientific. It reduces all events to historical law, and finds for them a natural explanation. But what if the natural explanation is no explanation? What becomes of the claim to be scientific if the causes assigned are not sufficient to account for the phenomena? If science will not tolerate unnatural causes, no more should it tolerate unnatural effects. A truly scientific method must show a fit proportion between cause and effect. Our contention is that, in this respect, the naturalistic method is a failure. In many instances its causes are wholly inadequate to the effects. We are compelled to fall back on the supernatural, otherwise we are confronted with a long series of occurrences for which no reasonable explanation can be found.

      We are reminded of an incident which a popular writer, under the nom de plume introduced in a novel, bearing the title "We Two." Erica, the daughter of an atheist, assists her father in conducting a journal. She gets from him for review a Life of David Livingstone, with instructions to leave his religion entirely out. As she proceeds with the work, she becomes convinced that the condition is impossible. To describe Livingstone without his religion would be like playing Hamlet without the part of Hamlet. Not only does she find her task impossible, but when she comes to an incident where Livingstone, in most imminent danger of his life, gets entire composure of mind from an act of devotion, she becomes convinced that this could not have happened had there not been an objective reality corresponding to his belief; and she is an atheist no more. Erica now believes in God. Se non e vero e bene trovato.

      In like manner, we believe that to delineate Old Testament history without reference to the supernatural is as impossible as to describe Livingstone apart from his religion. You are baffled in trying to explain actual events. Long ago, Edward Gibbon tried to account for the rapid progress and brilliant success of Christianity in the early centuries by what he called secondary causes. It was really an attempt to eliminate the supernatural from early Christian history. But the five causes which he specified were really not causes, but effects, – effects of that supernatural action which had its source in the supernatural person of Jesus Christ. These "secondary causes" never could have existed had not Jesus Christ already commended Himself to all sorts of men as a Divine Saviour, sent by God to bless the world. In like manner we maintain that behind the causes by which our naturalistic historians attempt to explain the remarkable history of the Jewish people, there lay a supernatural force, but for which the Hebrews would not have been essentially different from the Edomites, the Ammonites, the Moabites, or any other Semitic tribe in their neighbourhood. It was the supernatural element underlying Hebrew history that made it the marvellous development it was; and that element began at the beginning, and continued more or less actively till Jesus Christ came in the flesh.

      Let us try to make good this position. Let us select a few of the more remarkable occurrences of early Hebrew history, and, in the language of Gibbon, make "a candid and reasonable inquiry" whether or not they can be accounted for, on the ordinary principles of human nature, without a supernatural cause.

      1. It is certain that from the earliest times, and during at least the first four centuries of their history, the Hebrew people had an immovable conviction that the land of Canaan was divinely destined to be theirs. Of the singular hold which this conviction took of the minds of the patriarchs, we have innumerable proofs. Abraham leaves the rich plains of Chaldæa to dwell in Canaan, and spends a hundred years in it, a stranger and a pilgrim, without having a single acre of his own. When he sends to Padan Aram for a wife to Isaac he conjures his servant on no account to listen to any proposal that Isaac should settle there; the damsel must at all hazards come to Canaan. When Jacob determines to part from Laban, he sets his face resolutely towards his native land across the Jordan, although his injured brother is there, thirsting as he knows for his blood. When Joseph sends for his father to go down to Egypt, Jacob must get Divine permission at Beersheba before he can comfortably go. Joseph, for his services to Egypt, might reasonably have looked for a magnificent tomb in that country to cover his remains and perpetuate his memory; but, strange to say, he prefers to remain unburied for an indefinite time, and leaves a solemn charge to his people to bury him in Canaan, carrying his bones with them when they leave Egypt. In the bitterness СКАЧАТЬ