In fact, for all common purposes, no astronomer
finds fault with such phrases as the moon rising, or the sun setting: he
speaks according to the appearance, though he knows perfectly well that
the earth is the cause of it, and not the sun or moon. Carry this out in
Joshua's case.
On the whole, the miracle was very plain, very comprehensible, and very
probable. It had good cause: for Canaan felt more confidence in the
protection of his great and glorious Baal, than stiff-necked Judah in
his barely-seen divinity: and surely it was wise to vindicate the true
but invisible God by the humiliation of the false and far-seen idol.
This would constitute to all nations the quickly-rumoured proof that
Jehovah of the Israelites was God in heaven above as well as on the
earth beneath. And, considering the peculiar idolatries of Canaan, it
seems to me that no miracle could have been better placed and better
timed--in other words, anteriorly more probable--than the command of
obedience to the sun and to the moon. I suppose that few persons who
read this book will be unaware, that the circumstance is alluded to as
well in that honest heathen, old Herodotus, as in the learned Jew
Josephus. The volumes are not near me for reference to quotations: but
such is fact: it will be found in Herodotus, about the middle of
Euterpe, connected with an allusion to the analogous case of Hezekiah.
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