But a more remarkable instance than this occurs in Deuteronomy, which, while it shows that Moses could not be the writer of that book, shows also the fabulous notions that prevailed at that time about giants. In the third chapter of Deuteronomy, among the conquests said to be made by Moses, is an account of the taking of Og, king of Bashan, v. II. “For only Og, king of Bashan, remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammom? Nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.” A cubit is 1 foot 9 888-1000ths inches; the length, therefore, of the bed was 16 feet 4 inches, and the breadth 7 feet 4 inches; thus much for this giant’s bed. Now for the historical part, which, though the evidence is not so direct and positive as in the former cases, it is nevertheless very presumable and corroborating evidence, and is better that the best evidence on the contrary side.
The writer, by way of proving the existence of this giant, refers to his bed as an ancient relic, and says, Is it not in Rabbath (or Rabbah) of the children of Ammon? meaning that it is; for such is frequently the Bible method of affirming a thing. But it could not be Moses that said this, because Moses could know nothing about Rabbah, nor of what was in it. Rabbah was not a city belonging to this giant king, nor was it one of the cities that Moses took. The knowledge, therefore, that this bed was at Rabbah, and of the particulars of its dimensions, must be referred to the time when Rabbah was taken, and this was not till four hundred years after the death of Moses; for which see 2 Sam. chap. xii., ver. 26. “And Joab (David’s general) fought against Rabbah of the children of Ammon, and took the royal city.”
As I am not undertaking to point out all the contradictions in time, place, and circumstance that abound in the books ascribed to Moses, and which prove to a demonstration that those books could not have been written by Moses, nor in the time of Moses, I proceed to the book of Joshua, and to show that Joshua is not the author of that book, and that it is anonymous and without authority. The evidence I shall produce is contained in the book itself; I will not go out of the Bible for proof against the supposed authenticity of the Bible. False testimony is always good against itself.
Joshua, according to the first chapter of Joshua, was the immediate successor of Moses; he was, moreover, a military man, which Moses was not, and he continued as chief of the people of Israel 25 years, that is, from the time that Moses died, which, according to the Bible chronology, was 1451 years before Christ, until 1426 years before Christ, when, according to the same chronology, Joshua died. If, therefore, we find in this book, said to have been written by Joshua, reference to facts done after the death of Joshua, it is evidence that Joshua could not be the author; and also that the book could not have been written till after the time of the latest fact which it records. As to the character of the book, it is horrid; it is a military history of rapine and murder, as savage and brutal as those recorded of his predecessor in villainy and hypocrisy, Moses; and the blasphemy consists, as in the former books, in ascribing those deeds to the orders of the Almighty.
In the first place, the book of Joshua, as is the case in the preceding books, is written in the third person; it is the historian of Joshua that speaks, for it would have been absurd and vain-glorious that Joshua should say of himself, as is said of him in the last verse of the sixth chapter, that “his fame was noised throughout all the country.” I now come more immediately to the proof.
In the 24th chapter, ver. 31, it is said, “And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua.” Now, in the name of common sense, can it be Joshua that relates what people had done after he was dead? This account must not only have been written by some historian that lived after Joshua, but that lived also after the elders that outlived Joshua.
There are several passages of a general meaning with respect to time scattered throughout the book of Joshua, that carries the time in which the book was written to a distance from the time of Joshua, but without marking by exclusion any particular time, as in the passage above quoted. In that passage, the time that intervened between the death of Joshua and the death of the elders is excluded descriptively and absolutely, and the evidence substantiates that the book could not have been written till after the death of the last.
But though the passages to which I allude, and which I am going to quote, do not designate any particular time by exclusion, they imply a time far more distant from the days of Joshua than is contained between the death of Joshua and the death of the elders. Such is the passage, chap. x., ver. 14, where, after giving an account that the sun stood still upon Gibeon, and the moon in the valley of Ajalon, at the command of Joshua (a tale only fit to amuse children), the passage says, “And there was no day like that, before it, or after it, that the Lord hearkened unto the voice of a man.”
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 circumstance could not have happened without being known all over the world. One half would have wondered why the sun did 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 daytime, and that too while the sun shone? As a poetical figure, the whole is well enough; it is akin to that in the song of Deborah and Barak, The stars in their courses fought against Sisera; but it is inferior to the figurative declaration of Mahomet to the persons 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 lantern, 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 class 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.
The time implied by the expression after it, that is, after that day, being put in comparison with all the time that passed before it, must, in order to give any expressive signification to the passage, mean a great length of time: for example, it would have been ridiculous to have said so the next day, or the next week, or the next month, or the next year; to give, therefore, meaning to the passage, comparative with 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.
A distant but general time is also expressed in the 8th chapter, where, after giving an account of the taking of the city of Ai, it is said, ver. 28, “And Joshua burned Ai, and made it a heap forever, even a desolation unto this day;” and again, ver. 29, where, speaking of the king of Ai, whom Joshua had hanged, and buried at the entering of the gate, it is said, “And he raised thereon a great heap of stones, which remaineth unto this day,” that is, unto the day or time in which the writer of the book of Joshua lived. And again, in the 10th chapter, where, after speaking of the five kings whom Joshua had hanged on five trees, and then thrown in a cave, it is said, “And he laid great stones on the cave’s mouth, which remain unto this very day.”
In enumerating the several exploits of Joshua, and of the tribes, and of the places which they conquered or attempted, it is said, chap. xv., ver. 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. The question upon this passage is, at what time did the Jebusites and the children of Judah dwell together at Jerusalem? As this matter occurs again in the first chapter of Judges, I shall reserve my observations until I come to that part.
Having thus shown from the book of Joshua itself without any auxiliary evidence whatever, that Joshua is not the author of that book, and that it is anonymous, and consequently without authority, I proceed as before mentioned, to the book of Judges.
The book of Judges is anonymous on the face of it; and, therefore, even the pretence is wanting