is true history, but the history it contains has far less interest for them than the parallels they see between that ancient age and contemporary “spiritual” experience. The third approach, represented by Schaeffer, sees Joshua as a historical bridge in which the continuity of God’s dealing with his people is emphasized. Arthur W. Pink notices, I think with some justification, that this approach may well be suggested by the very first word of the Hebrew text, the Hebrew connective waw, which is usually