the very passage from the book of Jashar to which we have alluded.
What the precise meaning of Joshua's fine apostrophe to sun and moon
may be, is doubtful--whether a prayer for the prolongation of the
day or rather perhaps a prayer for the sudden oncoming of darkness.
The words mean, "Sun, be thou still," and if this be the prayer, it
would perhaps be answered by the furious storm which followed. But,
in either case, the appeal to the sun and moon to lend their help to
Israel in her battles is obviously poetic--a fine conception, but
grotesque if literally pressed. This, however, is just what has been
done by the editor who added x. 14, and thus created a miracle out
of the bold but appropriate imagery of the poet. Similarly it is not
necessary to suppose that the walls of Jericho fell down without the
striking of a blow on the part of Israel, for this too may be
poetry. It may be just the imaginative way of saying that no walls
can stand before Jehovah when He fights for His people. That this is
the real meaning of the story, and that there was more of a struggle
than the poetical narrative of ch. vi. would lead us to believe, is
made highly probable by, the altogether incidental but very explicit
statement in xxiv. 11, "The men of Jericho _fought_ against
you."

With its large geographical element the book of Joshua is not
particularly rich in scenes of direct religious value; yet the whole
narrative is inspired by a sublime faith in the divine purpose and
its sure triumph over every obstacle. In particular, the story of
the Gibeonites suggests the permanent obligation of reckoning with
God in affairs of national policy, ix. 14, while Gilgal is a
reminder of the duty of formally commemorating the beneficent
providences of life (iii., iv.). The story of Achan reveals the
national bearings of individual conduct and the large and disastrous