Mosaic History, drew down upon the nations of Canaan that punishment which the Jews were commanded, nay, compelled by God to execute? In the first place, a total apostasy from the worship of the true God; substituting in his room the sun If this interpretation of the various commands, relating to the conduct of the Israelites towards the nations of Canaan, be admitted, the true state of the question will be, whether it appears consistent with the divine attributes to dispossess of their country a nation sunk in idolatry and vice, in order to place in it another people, selected to preserve a knowledge of the true God, and the principles of moral virtue? And if the guilty nation refused to renounce idolatry, or to submit to the settlement of this chosen people, whether it was inconsistent with the divine mercy to authorize the affliction of the severest punishment, even to extermination? If, on the other side, we adopt the rigorous interpretation of the passage before us, and suppose the total extermination of the nations of Canaan commanded, without offering them any previous choice of renouncing idolatry, and submitting to the settlement of the Jews, it will remain to inquire, Whether we can reconcile with the divine attributes, this infliction of the severest punishment, in consequence of the long continued and incorrigible impiety and profligacy of this idolatrous race, without affording them at that time any farther probation, any immediate offer of pardon and mercy? I am indeed myself persuaded, that this was not the real state of the case. But the commentators who maintain a contrary opinion are so numerous, that I should not think it right to rest the defence of the Jewish Law on the former interpretation, which I adopt, though this is supported by still stronger authorities. The chief objection to this interpretation appears to arise from the Gibeonites having judged it necessary, in order to obtain mercy, to pretend that they came from a far country; which seems to imply, that had they been known to have formed a part of the seven nations, they could not have obtained it. But to this it is answered by Maimonides, that the Gibeonites had, in common with the other Canaanites, refused the first offers of peace, and were therefore exposed to the same fate with them; but that afterwards, terrified by the miraculous destruction of Jericho, and the fate of Ai, they determined to sue for mercy, and had recourse to the artifice related, lest their former rejection of peace should be objected to them. Vide Maimonides, Halack Melakim, cap. vi.; also Cunæus de Republica Hebræorum, Lib. ii. cap. xx. Another reason why the Gibeonites had recourse to this artifice appears to have been, that they might form an equal league with the Jews, which was not permitted to any of the seven nations. This is the opinion of Masius, vide Poli Synopsis in locum. The error of the princes of the Jews, in granting the requests of the Gibeonites, appears to have been, in not consulting the oracle, and thus being led to form an equal league with this part of the seven nations, without insisting on the possession of their territory; but the Gibeonites had certainly * acknowledged the authority of Jehovah, and therefore must have renounced idolatry. Vide in confirmation of this, Grotius de Jure Belli et Pacis, Lib. II. cap. xiii. sect. iv. In confirmation of the milder interpretation which I prefer, Selden de Jure Naturali Juxta Hebræos, Lib. VI. cap. xii. Vol. I. p. 665, remarks, that in the old com Joshua, ix. 9. and moon, and host of heaven, as well as the fire and air, and the other elements of nature, in process of time deifying their ancestors; and finally, worshipping stocks and stones, and creeping things, idols the most absurd and abominable. But their mentaries of the Jews it is related, that Joshua, before he invaded any of the seven nations, accompanied his declaration of war with a threefold proclamation, which he quotes from the rabbi Samuel Ben Nachman, who says, "Joshua sent three letters to "the land of the Canaanites, before the Israelites invaded it, or rather proposed three things: Let those who choose to fly, fly; let those who choose peace, enter into "treaty: let those who choose war, take up arms. In consequence of this, the Gir66 gashites, believing the power of God, fled away, retreating into Africa: the Gibeo"nites entered into a league, and thus continued inhabitants of the land of Israel: the "one-and-thirty kings made war and fell." Selden remarks, "That what is here re"lated of the flight into Africa, wonderfully agrees with the history in the Talmud, according to which, the Africans applied to Alexander the Great, and laid claim to "this part of the land of Israel, as their paternal territory, on this very pretence; and "also agrees with that ancient inscription in Mauritania Tingitana, preserved by Pro66 copius, which declares, that the ancient inhabitants had fled thither from the face of "Joshua the son of Nun. But this emigration of the Girgashites may not have been "universal, as their name occurs in the list of the nations who fought against Israel, "Joshua xxiv. 11." Yet as it occurs only this once, while the other six nations are constantly enumerated as carrying on the war, this mention of them seems a recapitulation of the nations whose land God delivered into the hands of the Jews, according to his promise, Deut. vii. 1, and Joshua iii. 10, rather than a positive assertion of their having been perseveringly engaged in the war. If they fled at its very commencement, this accounts for having been mentioned exactly as they are, before the invasion under Joshua began, in the divine promise that the seven nations should be cast out, and in this recapitulation, but no where in the distinct history of the war; a coincidence which strongly confirms the tradition of their flight, and of the cause to which it is imputed, the warning given them by the proclamation of Joshua mentioned above. If the reader wishes to see the arguments for the milder interpretation stated more at large, he will find them in Maimonides, Cunæus, Selden, and Poli Synopsis, as quoted in this note; the Universal History, Vol. I. p. 531, note p; Grotius de Jure Belli et Pacis, Lib. II. cap. xii. sect. ii. and iii.; Bibliotheca Biblica on Deut. xx. 10, 15 and 16; Patrick on the same texts, and Joshua xi. 18; also Calmet on the same texts, who states fully the reasons for both interpretations, but appears to lean to the rigorous one, as does Leydeker de Republica Hebræorum, p. 257 and 259: Le Clerc also, in his notes on Deut. xx. 10. &c. adopts the more rigorous interpretation: yet in a note on Joshua xi. 18, he admits, "That if any city of the seven nations had "wished for peace, they might have had it, according to Deut. xx." Dr Gill agrees with Le Clerc. Vide also Dodd's Commentary on the above passages, particularly his Reflections on the destruction of the seven Nations of Canaan, annexed to the twentieth chapter of Deuteronomy, with a citation from which I shall conclude this already too long note: "Since therefore, as has been remarked, neither David with "all his power, nor Solomon, did distroy this people, since they subsisted in the "country from the days of Moses for upwards of four hundred and fourscore years; "since they were so far subdued as to become tributaries of service as well as of apostasy and idolatry was not, as some affect to consider it, a * mere error of judgment, which called rather for instruction to enlighten than punishment to correct it. No, it was connected with every vice that can degrade human nature, and pollute society; the crimes which it produced are briefly but forcibly pointed out to the abhorrence of the Jews by their divine Lawgiver, as plain and notorious facts. "Inquire not thou after † "the gods of these nations, saying, How did these nations serve "their gods? even so will I do likewise. Thou shalt not do so "unto the Lord thy God; for every abomination to the Lord "which he hateth have they done unto their gods: for even "their sons and their daughters have they burnt in the fire to "their gods." And as their idolatry thus led them to the most ferocious and unnatural cruelty which could outrage humanity, so it encouraged and sanctioned the basest pollutions. The Jewish Legislator enumerates in the black catalogue, the crime against nature, bestiality, incest, adultery, in a word, every crime of this kind which can disgrace and degrade human nature; and adds, "Defile not yourselves in any of those things; for in "all these the nations are defiled which I cast out before you. "And the land is defiled: therefore I do visit the iniquity "thereof upon it, and the land itself vomiteth out her inhabi"tants. Therefore shall ye keep mine ordinance, that ye com"mit not any of those abominable customs which were committed "before you, and that ye defile not yourselves therein: I am "the Lord your God." The means by which the Midianitish 66 'money; and since they might therefore have been absolutely destroyed, because "conquered, and yet were kept alive; it seems to follow, that these people were not "to be absolutely cut off men, women, and children, without mercy, but only were to "be destroyed as nations; and that if any submitted and became subject to the Jews, "and relinquished their idolatry, they were not to be deprived of life. For did none "of the Jews in all this time understand the command? Did none of their generals or successful warriors understand that their business was to destroy all these people? "Had they no opportunity, not even when they made them tributaries; and were "Joshua, Samuel, and David, such strangers to the Law?" Vide also Grotius de Jure Belli et Pacis, Lib. 1. cap. ii. sect ii. and Lib. III. cap. xiii. sect. iv. *Thus Bayle represents it; Vide Warburton's Divine Legation, p. 159.; and Tyndal and Bolingbroke frequently. And the intolerant spirit of the Jewish religion is the perpetual object of Voltaire's declamatory and virulent abuse; at the same time, with his usual inconsistency, he labours as vainly to prove it tolerated idolatry. Vide Jew's Letters to him, Vol. I. p. 267, compared with 287. Deut. xii. 30, 31. Lev. xviii. 24, 25, 30. women, at the instigation of a wicked king and a false prophet,* seduced the Jews first to indulge in impurity, and then to apostatize to idolatry; the influence of his foreign wives on Solomon, and of Jezebel on Ahab, afford striking proofs of the necessity of rooting this depraved and impious race from the land in which the Jews were to settle, as a preparation necessary to preserve the chosen people of God from the contagion of their crimes and their idolatry: and explain the necessity of the command so solemnly proclaimed by the Jewish Legislator, so far as it respects the Canaanites: "When the "Lord thy God shall deliver these nations before thee, saith "the Lord, thou shalt smite them, and utterly destroy them; "thou shalt make no covenant with them, nor show mercy "unto them: neither shalt thou make marriages with them, for they will turn away thy sons from following me, that they may serve other gods; so will the anger of the Lord be kindled against thee, and destroy thee suddenly.” 66 66 66 Such were the idolatry, and such the crimes of the Canaanites, which no examples of previous judgments had been able to correct. The terror of the Deluge had been long forgotten; the destruction of Sodom and Gomorrah, in the very midst of the land of Canaan had been disregarded; the instruction and example of Abraham and the patriarchs had produced no effect. These crimes and apostasies grew with their growth, and strengthened with their strength, till at the time of the invasion of the Jews" their iniquities were full," and their obstinacy incorrigible. In vain did they hear of the divine terrors exhibited in the plagues of Egypt, the destruction of Pharaoh and his host in the Red Sea, the miraculous passage over Jordan, and the overthrow of Jericho. A single nation (the Gibeonites) submitted to renounce idolatry, and court the protection of the Jews. Far from feeling any disposition to imitate their example, this submission roused the rage, and accelerated the confederacy of the remaining Canaanites against the Jews: "For the king "of Jerusalem sent unto all the surrounding kings, saying, "Come up unto me, and help me, that we may smite Gibeon; * Vide Numbers xxv. compared with xxxi. particularly ver. 16. 1 Kings xvi, 31. Vide 1 Kings xi. § Deut. vii. "for it hath made peace with Joshua, and with the Children of "Israel." The idolatry, the depravity, and the incorrigibleness of the nations of Canaan, being such as we have now seen, can we make it a question, whether the moral Governor of the universe acted consistently with his justice and mercy in exterminating this people, and planting in their stead a nation, in which the worship of the one supreme God, and the principles of moral virtue were to be preserved, and from whence the light of true religion, and the mercies of the Christian scheme were in due time to be diffused over the whole civilized world. If the Deist objects to the believer in revelation, because he conceives it inconsistent with the divine attributes, that such should be the declared scheme and manifest interposition of Providence in the Scriptures; on the very same ground may the Atheist object, that in the natural course of things, which the Deist contends is regulated by the secret providence of God, whole nations are frequently cut off, and succeeded by those who have destroyed them: and that to suffer such destruction to take place, or allow the conqueror to reap any advantage from it, disproves the justice and mercy of the supposed Ruler of the universe; or rather proves, that no such Ruler exists, but that blind chance, or mere human agency, determines the fates of nations and the course of events. Undoubtedly the Deist will truly reply, that we generally perceive impiety and depravity prepare the way for the destruction of states; and that, though the conquerors sometimes appear little superior in religion. or morals to the conquered, yet in the progress of time, we frequently discern† moral good arising from this troubled scene; and, that the various revolutions of nations have contributed in Joshua, x. 3, and 4. My readers will probably be as much gratified as I have been, at seeing the principle here stated, advanced in the most attractive form, and adorned with all the charms of numbers, by the late Rev. J. D. Carlyle, in his beautiful poem written on the banks of the Bosphorus; a scene, as he observes, celebrated "for transactions which "embrace the most interesting parts of human history," and from which the author satisfactorily illustrates the moral deduction here maintained; teaching men to "Hail that Power, whose gracious will Wakes the tempest, pours the flood; Blossoms in expansive good." |