Exegetical and Hermeneutical Commentary of Hebrews 11:30

By faith the walls of Jericho fell down, after they were compassed about seven days.

30. the walls of Jericho fell down ] Jos 4:12-20.

Fuente: The Cambridge Bible for Schools and Colleges

By faith the walls of Jericho fell down … – Josephus, Heb 6:12-20. That is, it was not by any natural causes, or by any means that were in themselves adapted to secure such a result. It was not because they fell of themselves; nor because they were assailed by the hosts of the Israelites; nor was it because there was any natural tendency in the blowing of horns to cause them to fall. None of these things were true; and it was only by confidence in God that means so little adapted to such a purpose could have been employed at all; and it was only by continued faith in him that they could have been persevered in day by day, when no impression whatever was made. The strength of the faith evinced on this occasion appears from such circumstances as these: – that there was no natural tendency in the means used to produce the effect; that there was great apparent improbability that the effect would follow; that they might be exposed to much ridicule from those within the city for attempting to demolish their strong walls in this manner, and from the fact that the city was encircled day after day without producing any result.

This may teach us the propriety and necessity of faith in similar circumstances. Ministers of the gospel often preach where there seems to be as little prospect of beating down the opposition in the human heart by the message which they deliver, as there was of demolishing the walls of Jericho by the blowing of rams horns. they blow the gospel trumpet from week to week and month to month, and there seems to be no tendency in the strong citadel of the heart to yield. Perhaps the only apparent result is to excite ridicule and scorn. Yet let them not despair. Let them blow on. Let them still lift up their voice with faith in God, and in due time the walls of the citadel will totter and fall. God has power over the human heart as he had over Jericho; and in our darkest day of discouragement let us remember that we are never in circumstances indicating less probability of success from any apparent tendency in the means used to accomplish the result, than those were who encompassed this pagan city. With similar confidence in God we may hope for similar success.

Fuente: Albert Barnes’ Notes on the Bible

Heb 11:30

The walls of Jericho fell down

Feeble means and great results:

In the means employed by the children of Israel there was nothing adequate to so great and instant a catastrophe.

There was surely no visible or real connection between compassing the city in procession and the falling of the walls which followed. We learn from the whole of this part of our subject, that whatever obstructs the march of the people of God, God not only is able, but is pledged and willing to remove. Rocks shall start from their places–rivers shall abjure their channels–the fire shall fail to burn–wild beasts, ravenous with hunger, shall refuse to devour–rather than one jot perish from the least promise that God has spoken, or one grace be exhausted from the least heart that God has sanctified by His Holy Spirit. When we see these great effects follow in answer to faith, it may be asked, Why use means at all, since the means were inadequate? By His prescribing means, He showed that He is and that He was present in the midst of them; by prescribing inadequate means, He showed that that presence was omnipotent, and that all the glory of the issue of the enterprise must shine and rest upon His name. In other words, He would show that, while might was used and power was wielded, the victory was not by might nor by power, but by My Spirit, saith the Lord of hosts. Now let us look at this great lesson illustrated in the whole history of the Church of Christ–that magnificent and glorious results have ever followed in connection with the cause of Christ from weak and insignificant means. If I refer to a modern instance, there is no book in the English language that has given more tone to the English mind among the humbler religious classes than Bunyans Pilgrims Progress–a book so simple that a child can understand it, whose theology is so rich that all the tomes of a Calvin and a Luther do not excel it; and there is no book, let me say, that has left a finer and a more substantial impression on the mass of enlightened Christian minds than the Pilgrims Progress of John Bunyan. At Leicester he was appointed to stand sentry. A comrade came to him, and offered freely and gratuitously to take his place. The exchange was made, and a bullet struck the head of the comrade in three minutes afterwards; and if John Bunyan had been there, Pilgrims Progress had never been written, and its blessed effects would never have been heard of. Thus a very incidental, microscopic occurrence became the hinge of very precious effects. I might notice other evidences of the same truth. In the fourteenth and fifteenth centuries perhaps the greatest obstruction to the progress of real religion was the want of books and the means of circulating knowledge–I say, before the era of the Reformation the greatest obstruction to the progress of real religion was want of books. A Dutchman, at Haarlem, was one day amusing himself by cutting out letters upon the bark of a tree, and after he had done so, the idea struck him that he might transfer impressions from the bark of the tree to paper. He did so; and in the course of a few weeks wooden types were carved, and printing was begun; and then literally the greatest obstruction to the progress of the truth, and the spread of living religion, was removed, when the walls of ignorance fell down before what the world would call an accidental thought, what the Christian would call the inspiration of his God, as unequivocal and as real as the command to blow the rams horns, and to lay the walls of Jericho level in consequence. Another obstruction to the spread of religion was the fact of nations being so severed. Continents and islands were separated by broad and almost impassable oceans. The sailor never thought of going far from the coast, still less of navigating wide seas. Accidentally, the world would say–by an inspiration from on high, the Christian believes–a man discovers the polarity of a piece of loadstone; and that discovery, so insignificant in itself, led to that intercommunion between our own and the most distant isles of the ocean, which has made continents our next door neighbours, oceans ferries, and consolidated the whole world into one community preparatory to the cement of the gospel, which will consolidate it into one happy and united brotherhood. We see in all these little means used and blessed of God to produce very great results. I must refer to another instance in the rise and progress of different missionary societies. For instance, the Moravian Missionary Society, one of the most useful of all the societies we have, was originated as follows: Two poor Greenlanders arrived in Copenhagen, where there was a Moravian congregation consisting of about six hundred persons. They looked upon these Greenlanders not as curious specimens of a savage race, but as having immortal souls that needed to be saved, and the grand resolution took possession of the Moravian heart that they should be brought to the knowledge of the gospel of Christ. These six hundred persons instantly conceived the project of preaching the gospel at Labrador, in America, at the East Indies, and even in Africa. They set about a work so disproportionately great, that the world laughed, but God smiled upon them, and at this moment these means are crowned with the most magnificent results. I do not know a society more honoured than the Moravian Missionary Society. After the storm and chaos of 1793, a poor cobbler in his stall, of the name of Carey, conceived the first idea, in this country at least, of sending the gospel to the heathen. Wilberforce, who introduced so much Christianity into the higher classes of society, had the magnanimity to say of this, I know not a more striking instance of the sublime than that cobbler on his stool conceiving the idea of carrying the gospel to the distant parts of the heathen world. That idea was conceived by that poor man, and at first the whole annual income of the Baptist Missionary Society was 13 2s. 6d.; it is now increased to some 30,000, if not upwards. Then the London Missionary Society took its rise very much from the preaching of Dr. Bogue. The Church Missionary Society, the Bible and Tract Societies, are all the creation of the last century, and all arose from the most insignificant of means, which have been crowned with the most magnificent results. Now, what does this teach us for the future? That if God has used the most despised of means for the accomplishment of the greatest and most precious results, we are to thank God that He has so honoured the past, and to look for that God to come unto us in the opening and veiled future, and to trust for triumphs of His presence, and monuments of what grace can do, that shall eclipse all that has yet been accomplished. (J. Cumming, D. D.)

Why Jericho fell; or, faith the condition of success in Foreign Missions

A great many really good people laugh at the story of Jerichos fall, as something impossible, and count the whole transaction as one of those semi-mythical events that find their parallel in the siege of Troy which Homer sang. But whether history, or myth, or poetry, the conquest of Jericho emphasises a great principle. Considered as a piece of military tactics, the whole performance seems the height of the ridiculous. Considered as an act of faith, it stands sublime. A pious rationalism has tried to explain the so-called miracle by the vibration of the walls at the trumpet blasts. But this seems to my mind to increase rather than to diminish the marvel The best explanation is, God foreknew that an earthquake was impending, and so ordered the marching and trumpeting that they should be finished at a moment coincident with the shock produced by the forces of Nature. But this is neither here nor there; His methods are none of our business. We have simply to look at mans part of the work, and the Bible does not explain this upon the vibration theory, nor upon any known laws of physics or aerostatics. On the contrary, it ascribes Jerichos overthrow not to a physical, but to a purely mental and spiritual cause. By faith the walls of Jericho fell down. Joshua and his soldiers did not stop to theorise nor rationalise, nor yet to discuss the relation between cause and effect. They just did what they were told, and left the rest to God. This is faith. Not the mere subscription to a creed, but such implicit and absolute trust in God, as leads men unquestionably to obey His commands and to believe His promises, without stopping to argue, or debate, or discuss. No ordinary battle was ever won, in which the private soldiers presumed to criticise the plans and tactics of the commander-in-chief. On the contrary, the prime condition of victory is absolute trust and confidence in the leader, and all the host acting as an unit. Jesus declares that through faith His disciples may remove mountains; and history is lustrous with thousands of apparently impossible feats wrought by men no different from the rest of the race, save in the greatness of their faith. As the topic of missions to the heathen occupies so large a space in our services and preaching, according to our Lords command, Go ye into all the world and preach the gospel to every creature, believers and unbelievers in Christianity sadly or sneeringly ask the question, Why are not the heathen converted after all these hundreds of years? Why do not the walls of these pagan Jerichoes fall down? Read your Bible, friends. By faith the walls of Jericho fell down, and just so soon as we Christians have somewhat of the same faith that possessed these Jews, just so soon will the strongholds of error be overcome. As a matter of fact, it is only during the last fifty years that any effort worth speaking of has been made by Protestant Christianity to convert the heathen. Men complain of the vast sums squandered to convert these pagans. Well, which is better, to send a million dollars to make men of our own flesh and blood moral, decent, respectable, as befits souls for whom Christ died, or to send a million dollars worth of rum to debauch them and make their savage condition more densely savage still? And how vast are these sums, think you, sent to foreign lands to teach men of their Heavenly Father and loving Saviour? Ten million dollars is the largest amount ever given in a single year to Foreign Missions, and this distributed among one hundred million Protestants, averages about ten cents for each soul. Here is munificence! Here is faith I Here is love to God and to man for you! And yet, despite the indifference and hostility of the Church at home, what hath God wrought? Behold the walls of Jericho that have fallen in less than fifty years, and this with a Christianity merely playing at missions, and not playing very hard at that. A few royal sons of God have had the faith through which alone all this has been done. Grand old Doctor Livingstone had faith enough to dwell thirty-three years in Africa, where glorious Bishop Hannington has lately laid down his life. Bishop Selwyn had faith enough to spend the best of his days among the South Sea savages, and his successor, Bishop Pattison, had faith enough to find in that same field a foremost place in the noble army of martyrs. I tell you it all sifts right down to a matter of pure faith, this business of Foreign Missions. Why is this? Simply because that the more truly religious a man is, the more he grasps the supernatural idea of Christianity, the more real become all the prophecies of God, the more binding all His commands. The armies of the living God march round the pagan Jericho, and blow the gospel trumpets. This is mans part of the business. The throwing down of the walls, this is Gods work. Not, the Lord will give, but, the Lord hath given you the city, The fall of Jericho was a mathematical certainty, just so soon as the conditions had been complied with. And so again, By faith the walls of Jericho fell down. By the same faith, too, the walls of China, the walls of India, the walls of Africa shall fall, can fall as well as not in our lifetime as a hundred or a thousand years hence. Oh! it makes me sick to hear people praying for the worlds conversion. Stop praying and convert it now! It is as easy as breathing, if you have faith in God. Why criest thou unto Me? methinks I hear God say. Speak unto My people that they go forward. (L. S.Osborne.)

The walls of Jericho–perseverance in faith:

One striking feature in Christian faith is that it is a most persevering faith.

1. No failures daunt it.

2. No difficulties alarm it.

3. No troubles quench it.

4. No taunts shame it.

Now the particular property and work of faith we are called upon to examine and contemplate is this persevering nature of it. By faith the walls of Jericho fell down after they were compassed about seven days. Let us examine the full spiritual force of this.

(1) The city of Jericho was strong.

(2) The host which besieged and took the city of Jericho was a large and strong host, well tried and disciplined by the trials of the wilderness, led on by their leader Joshua. So the power which must besiege the wicked heart of man, and the sinful inclinations harboured therein, must be the soul well tried by sorrow and well schooled in adversity, strengthened by the Spirit of God.

(3) And the way they took the city was by encompassing it seven times, as God had appointed; so at length the walls fell down, and they entered. So also the enemies which our hearts contain must be subdued only in certain appointed ways–by prayer, the Sacraments, the Word of God, His public service, self-denial, and repentance. This, then, is the spiritual force and application of the text to ourselves.

And before I proceed to the particular examination of the subject let me make some general remarks on it.

1. It reminds us that our hearts, like Jericho, do harbour the enemies of God.

2. We are reminded how we must drive them out by the grace and the guidance of Christ. Men adopt many ways, but there is but one way. Some try to drive out bad passions by philosophy and learning. Another will try and overcome his bad heart by living away from the world. Another will try to overcome his sinful heart by works of charity, self-denial, and benevolence. Some people seem to think that natural kindness and morality makes up for, and so subdues the bad heart. By faith the walls of Jericho fell down after they were compassed about seven days. Nothing but the grace of Gods Holy Spirit, applied to us through the merits of the Lord Jesus Christ, and gained by faith, can enable us permanently and really to subdue our hearts. But let us examine the more particular working and view of faith which this text suggests. Let us, then, see what this perseverance is

1. Perseverance requires a continual struggle, only to be ended with life itself.

2. But again, what is perseverance applied to? First, the repressing sin; secondly, the doing good. (E. Monro.)

The ruin of mystical Jericho

First of all, observe here that Jericho had mighty walls, and trusted in these walls; or else they would have come out and have made conditions of peace with Israel. And next you see here, that God overthrows their walls; and by what means? By poor and base means, by trumpets of rams horns. From hence, by analogy and proportion, we may see, first of all, that carnal men they build up walls, and put their trust in them. The second is, that God confounds these courses. The third is, that God doth it by weak and silly means, believed by faith. The last point is, that faith in the use of these means overcomes all.

1. Natural men, since the fall, they must have somewhat to trust to. Since man lost his first confidence, and communion with God, he turns to the creature; and men leave God in what measure they trust that. Every one will have some castle and wall of Jericho to trust to. Riches are the rich mans stronghold (Pro 11:16). Ahithophel trusted to a shrewd head and policy that proved his ruin afterwards. The Jews had outward sanctity to trust to, opposing it to the righteousness of Christ (Rom 10:6). Man will have a holiness, a wisdom, a strength, and power of himself in the things below here. Now the Spirit of God in the Scriptures takes notice of this proneness to false confidence (1Ti 6:17). And man, when he sets his heart upon false confidence, the issues are more dangerous; he will come against God; he doth not only set up these holds that he hath in rebellion against God, but he proclaims, as it were, defiance to God, and His word, and His ordinances, till afterwards God destroy all his false confidence, and bring him to shame. There are three mighty things in every natural man.

(1) This false reasoning and sophistry. There is no man will go to hell without reason. God is merciful, Christ is come, and others are as bad as I, and I hope in time to repent; this vile reasoning must be turned out of a man before he can be saved.

(2) Then there are proud thoughts. What, shall I yield to such a one as He? I am better than He; I understand these things as well as He. As that proud cardinal in Germany said, I confess these things that Luther finds fault with are naught; but shall I yield to a base monk? The proud rebellious heart of man is lift up in proud thoughts against God.

(3) And then there be forecasts. If I do thus, this danger will come of it; I shall provoke such an enemy; I shall lose such a friend; I shall endanger myself. Now, when the truth of God comes, down goes all these sophistries and all these forecasts; they all lie fiat when the Spirit of God comes in the power of the word. But naturally every man hath these; he builds up some castle against God; he builds up the walls of Jericho, and trusts in them too.

2. God first or last overturns all vain confidence in the creature. The walls of Jericho, down they must; and whatsoever exalts itself against God, either it shall end in conversion or confusion, because the time must come that God must have all the glory. Therefore let us make that use that Jeremiah doth (Jer 9:23). Let a man joy in none of these; but if he will joy, let him joy in this, that he knows the Lord, that he is in covenant with God.

3. God doth this by base and weak means. And the reason is clear, that He may have all the glory.

4. It was by faith in the use of means that the walls of Jericho fell down. If they had not depended upon God in their going about seven days, the walls had stood still. But here were other graces likewise that sprang from faith, that helped them also. There was a great deal of patience to go about after that silly fashion with rams horns seven days together. Here was patience, and perseverance, and hope. But, because faith doth enliven, and stirs up all, therefore that is named. In the whole chapter the exercise of other graces is attributed to faith, because they draw strength from that to quicken them all to their several offices. Strengthen faith, and strengthen all other graces whatsoever.

5. Now, let us by way of proportion raise them higher, and make use of them to other things. The walls of Jericho represent to us many things.

(1) The kingdom of Satan in general, the power of the devil in himself and in his instruments, who hinders what he can, our coming out of Egypt to Canaan. He labours to come between us and heaven; to hinder us all he can by all means. He hath walls of many kinds; the strength of tyrants, the subtilty of heretics. But Christ came to destroy the works of the devil, as it is said 1Jn 3:8; and He Himself overcame Satan and triumphed over him, as it is Col 2:15. He triumphed over Satan himself, and He will triumph over Satan in all His members (1Jn 4:4).

(2) But besides Satan, there is in us much opposition that must be subdued before we come to Canaan. So it is with our own corruptions. There be these wails within us. Satan could not hurt us but that we betray ourselves. Now, by little and little all these walls shall fall; not all at once, as the wails of Jericho did. God by degrees will perfect the work of mortification and sanctification till He make us like His Son Christ, like our husband and head, that we may be fit for so glorious a head. (R. Sibbes, D. D.)

Faith the westport of the Church

I. SEE HERE THE DISCOURAGEMENTS OF FAITH.

1. The difficulty of the undertaking.

2. The inadequacy of the means.

3. The strangeness of the delay.

II. SEE HERE THE MANIFESTATIONS OF FAITH

1. In their joyous expectation.

2. In their undaunted perseverance.

3. In their utmost preparedness.

III. SEE HERE THE FOUNDATIONS OF FAITH.

1. The fact of Gods presence.

2. The fact of Gods command.

3. The fact of Gods promise. (C. New.)

The faith of man, and the energy of God

1. It is the prerogative of God to do whatever He pleases, and by whatever agency He chooses.

2. It is mans solemn duty to do whatsoever God commands.

3. Faith in God is indispensable to the fulfilment of Gods command.

I. THE FAITH OF MAN.

1. It was not faith in

(1) their benevolent sympathies;

(2) moral institutions;

(3) their notions of adaptations;

(4) merely the Divinity of the command.

2. It was faith in God–in His wisdom, righteousness, and power.

II. THE ENERGY OF GOD.

1. Whatever God commands, however it may seem to clash with our notions or intuitions, we should attempt.

2. Whatever Divine command we attempt to carry out, with faith in Him, we shall accomplish.

3. Whatever we accomplish, it will be through His energy, as the reward of our faith in Him. (Homilist.)

Impulse of nature counteracted by faith:

The impulse of nature was to attack that city; to try upon its bulwarks the skill of military science, as then understood, as by them possessed. The power of faith was shown in curbing that impulse; in submitting to an unexplained, unintelligible, severely trying, edict of inactivity; nay, in consenting to play what must have seemed a ridiculous part in the face of a warlike and disciplined host waiting to see what this intrusive, this presumptuous horde of rovers had to say for itself. How often has the Church, as a body, failed to understand the duty of refraining! How often has she rushed headlong upon some dimly-descried or imaginary Jericho with weapons quite carnal! What shall we say of the religious press, of the religious platform, of the religious controversy, of the religious conversation, so called, of this present age and country? Is it not a matter of simple fact, of sorrowful notoriety, that the armour, whether of attack or of defence, worn in this warfare, is of precisely the same material, and the same make, and all but the same colour, with that of the worlds quarrels and the worlds antagonisms? Certainly if the giant Jericho of this world, with its lying vanities, its covert or open infidelities, its harmful lusts, its crying sins, is ever to be brought low before the revealed presence of Jesus Christ, it will not be by the use against it of weapons forged in its own workshops–weapons of sarcasm and invective, weapons of strife and debate, weapons of insinuation and repartee, weapons of rhetoric and oratory, weapons of mans wisdom or mans strength. It will be–and, in whatever degree that victory has been foreshadowed, it always has been–by the quiet march, round the walls and towers of human pride and human luxury and human sin, of the ark of the holy covenant, of the Word and Sacraments of the New Testament, ministered and heralded by devout and devoted pastors, showing out of a good conversation their works with meekness of wisdom. And if this be true on the large scale, and with reference to ages and nations and communities, how must it be with individuals? How large a part of the action of faith, viewed as an instrument, as an influence, as a power, for God, lies, in their case also, in refraining! Show me the Christian wife, the Christian sister, the Christian daughter, who knows how to refrain, and I will predict for her an eventual success in influencing the husband, the brother, the father, towards her gospel. Not to answer again–not to urge matters of discord–not to insist on externals–not to wear a look of offence–not to irritate by a disdainful composure–not to speak against faulty but loved ones as though exiled from sympathy–always to pray, never to faint–seeking refuge, when refuge is necessary, from the strife of tongues, not in isolation, not in moroseness, but in the sweet tabernacle of Gods Presence–this sort of refraining, within the walls of homes, is worth all the testifying in the world for Christ against evil–nay, it is the noblest and the highest and the most ancient of testimonies–by faith, thus refraining, the walls of Jericho fell, not undermined, and not assaulted, but just encompassed for seven days. (Dean Vaughan.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 30. The walls of Jericho fell down] This is particularly explained Jos 6:1, &c. God had promised that the walls of Jericho should fall down, if they compassed them about seven days. They believed, did as they were commanded, and the promise was fulfilled.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This Divine faith, exercised by Joshua and Israel after their entrance into the Land of Promise, (who did, on Gods word and command, compass the impregnable walls of Jericho once every day for six days together, and on the seventh day seven times, sounding with trumpets of rams horns, and at last giving a shout), brought down these walls flat to the ground by the almiglity power of God, to whom they were as nothing, Jos 6:20. Faith in all this realized Gods promise to them, reached forth their love to him, and obedience in all particulars required by him, glorifying God, as the great Captain of their hosts, as he revealed himself, Jos 5:13-15; committing the work and event to him, who, by the breath of faith, doth crumble down these walls before them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

30. The soundings of trumpets,though one were to sound for ten thousand years, cannot throw downwalls, but faith can do all things [CHRYSOSTOM].

seven dayswhereassieges often lasted for years.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

By faith the walls of Jericho fell down,…. Of themselves, not from any natural cause: the Jews say n they sunk right down into the ground, and were swallowed up; even the whole wall fell round about, as the Septuagint version in Jos 6:20 expresses it: or, it may be, only that which was over against the camp of Israel, as Kimchi observes; since Rahab’s house was built upon the wall, and yet fell not. And this was by the faith of Joshua, and the Israelites, who believed the walls would fall, at the sound of the rams’ horns, as God said they should: after they were compassed about seven days; which was a trial of their faith and patience: the Jews say o it was on the sabbath day that they fell: this was a preternatural act, and cannot be ascribed to any second cause; nothing is impossible with God; no defences, ever so strong, are anything against him; unlikely means are sometimes made use of by him; faith stops at nothing, when it has the word of God to rest upon; and what God does, be does in his own time, and in his own way. This may be an emblem of the fall of the walls of the hearts of unregenerate men; of their unbelief, hardness, enmity, and vain confidence; and of the conversion and subjection of them unto Christ, through the preaching of the Gospel; which, in the eyes of men, is as mean and despicable, and as unlikely to bring about such an event, as the sounding of the rams’ horns might be to the inhabitants of Jericho: and it may be also an emblem of the fall of Babylon, and other antichristian cities, Re 16:19.

n Targum Jon. Jarchi & Kimchi in Josh. vi. 5. o Jarchi & Kimchi in ver. 15.

Fuente: John Gill’s Exposition of the Entire Bible

Fell down (). “Fell,” second aorist active indicative of with first aorist endings as often in the Koine.

After they had been compassed (). First aorist passive participle of , old verb to encircle (from , circle) as in Ac 14:20. Antecedent action here.

Fuente: Robertson’s Word Pictures in the New Testament

1) “By faith the walls of Jericho fell down,” (pistei ta teiche iericho epesan) “By faith the walls of Jericho fell, toppled; By faith in the word of the God of Abraham who promised Joshua and Israel, “I have given into thine hand Jericho,” yet he called on Joshua and Israel to manifest their faith in his gift to them, Jos 6:2-7.

2) “After they were compassed about seven days,” (keklothenta epi hepta hemeras) “After or when it had been encircled (for a period of) seven days,” Jos 6:8-20. The walls fell after God’s command of seven marches had been finished, not half finished, indicating his standard of perfect obedience in life to meet conditions of his promises given, Mat 5:48; Jas 1:22.

Fuente: Garner-Howes Baptist Commentary

30. By faith the walls of Jericho fell, etc. As he had before taught us, that the yoke of bondage was by faith broken asunder, so now he tells us, that by the same faith the people gained the possession of the promised land. For at their first entrance the city Jericho stood in their way; it being fortified and almost impregnable, it impeded any farther progress, and they had no means to assail it. The Lord commanded all the men­of­war to go round it once every day, and on the seventh day seven times. It appeared to be a work childish and ridiculous; and yet they obeyed the divine command; nor did they do so in vain, for success according to the promise followed. It is evident, that the walls did not fall through the shout of men, or the sound of trumpets; but because the people believed that the Lord would do what he had promised.

We may also apply this event to our benefit and instruction: for it is not otherwise, than by faith, that we can be freed from the tyranny of the Devil, and be brought to liberty; and by the same faith, it is that we can put to flight our enemies, and that all the strongholds of hell can be demolished.

Fuente: Calvin’s Complete Commentary

MAIN HOMILETICS OF THE PARAGRAPH.Heb. 11:30-31

Faith seen in the Jericho Associations.The sacred writer has lingered over the life and deeds of the greatest of the patriarchs, and of Moses the legislator of the nation: two examples onlydiffering in kind from those which have preceded, and peculiarly suggestive and importanthave been taken from the history of the people after the death of Moses. Enough has now been said to guide all who are willing to search the Scriptures for themselves. With a brief mention of names which would call up before the minds of his readers achievements almost as wonderful as those on which he has been dwelling, he passes from the elders who received witness from God by their faith, and speaks in general terms, but all the more distinctly, of the triumphs which faith has won. In these verses the practical power of faith is seen in two particulars, the second being illustrated in a case outside the covenant, showing that faith in God is the same thing, and meets with the same acceptance with Him, anywhere and everywhere.

I. Faith that could persist.The daily march round the city of Jericho for six days, and the six times marching round on the seventh day, were distinct testings of faith. There could be no greater test than thisCan you keep on persistently doing an apparently useless, fruitless thing, in simple confidence that He who commanded the doing is surely working towards the realisation of His own purpose. Nothing strains us like having to keep on through failure.

II. Faith that could inspire devices.We are not required to approve of the acts of Rahab. They are indeed to be judged in the light of the right and wrong which is applicable to war-times. Then stratagem to preserve life is universally recognised as honourable, and it almost necessarily includes deception. But we may see how practically the faith she had in Jehovahs word influenced Rahab. It made her inventive, set her upon schemes, and sustained her in carrying through devices.

SUGGESTIVE NOTES AND SERMON SKETCHES

Heb. 11:31. Rahabs Faith and Falsehood.Rahab was guilty of a falsehood; but here is an evidence of the truth of the history; her moral infirmity is not concealed or extenuated, although she had been received into the family of Gods people, and was dwelling in Israel, when the book of Joshua was written. Rahab had been brought up among the idolaters, who have little regard for truth; and she lived in Jericho, one of the greatest cities of Canaan. It was not to be expected that, all at once, she would become a lover of truth, and would think it sinful to employ an artifice to attain a good end. Her case was like that of the Egyptian midwives, who told a falsehood to Pharaoh in order to save the lives of the male children of Israel (Exo. 1:17; Exo. 1:21). In both cases God was not extreme to mark what was done amiss, but graciously accepted their acts of faith and mercy, although they were sullied and blemished by human infirmity; and thus He gently led them on to higher degrees of virtue.Bishop Wordsworth.

Rahabs Character.Some commentators, following Josephus and the Chaldean interpreters, have endeavoured to make Rahab only a keeper of a house of entertainment for travellersa gloss in striking contrast with the simple straightforwardness of the writer of this book, and inconsistent with the apostolic phraseology. Rahab had hitherto probably been but a common type of heathen morality, but she was faithful to the dawning convictions of a nobler creed, and hence is commended by Christs apostles for that which was meritorious in her conduct. Her protection of the spies has been stigmatised as traitorous, and her concealment of them as a piece of lying and deceit. But as to the first, it is evident that she was convinced that the cause of Israel was that of the true God, to oppose which would have been the greater sin. And as to the deception which she practised, there is no need to defend that which is not commended in itself. Rahab is not praised for her falsehood, but for her faith; although many Christian moralists, besides Paley, would defend deception in word and deed, when practised (as in this case) to save life.W. H. Groser, B.Sc.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(30) Seven days.It is the persistence of Israels obedience (in the midst, we cannot doubt, of the unmeasured contempt and ridicule of their foes) during the seven days of almost total inaction (Joshua 6) that is here brought into relief.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

30. Thus far we have only traced the leaving of Egypt. The whole desert history is omitted. On the borders of Canaan two instances are selected. One is the conquering faith of Israel at Jericho, premonitory of final possession; the other, the repentant faith of a pagan courtezan, symbol of Canaan’s submission, and encouragement to faith for deepest sinners of all ages.

Jericho The great stronghold on the Canaanite side of Jordan.

Fell down Man blew the trumpets, and God wrought the overthrow. The act of God was consequent upon the faith of man. Very concisely it is said, by faith the walls fell.

Seven days A week of persistent faith in Israel.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘By faith the walls of Jericho fell down, after they had been encompassed about for seven days.’

The same faith was revealed at the end of the journey by a new generation, led by a new leader Joshua, when they trusted God’s promises and daily walked round the walls of Jericho for seven days in silence, following it with a great shout of victory. What a faith was that! And the result was that the walls of Jericho fell down. So also will all difficulties finally collapse for those who steadfastly believe God.

This example was significant for it indicated the faith of Israel in entering in to take possession of ‘the land of promise’. In a sense it covered all the subsequent faith of those in that generation who truly believed and who went forward at God’s command. Jericho was the initial success which confirmed that God was with them indeed, if only they would continually exercise faith.

It is possibly significant that no mention has been made of the wilderness journey, for that was the writer’s prime example of unbelief (Heb 3:7-19). But having commented on the faith of many of the wilderness generation at the Red Sea, he now stresses the faith of the new generation who had not been disobedient. As a group they had faith, even if there were some in the group that did not.

Fuente: Commentary Series on the Bible by Peter Pett

The Testimony of Joshua in the Book of Joshua Heb 11:30 records the testimony of Joshua and the Israelites as they obeyed God’s command and the walls of Jericho tumbled down. They had to persevere for seven days before they saw the promise and power of God demonstrated before their eyes. Heb 11:30 reflects the theme of Heb 10:19 to Heb 11:40, which is perseverance in our divine service.

Heb 11:30  By faith the walls of Jericho fell down, after they were compassed about seven days.

Heb 11:30 Comments We would expect to see the author of Hebrews mention the individual named Joshua in association with the walls of Jericho falling down. However, he does not do so, perhaps because the name Joshua in Greek is the same word for Jesus. He may have been saving the name of Jesus for Heb 12:2, and he did not want to confuse his readers and detract from his message in Heb 11:30.

Fuente: Everett’s Study Notes on the Holy Scriptures

The achievements of faith in the times of Joshua and later:

v. 30. By faith the walls of Jericho fell down after they were compassed about seven days.

v. 31. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

v. 32. And what shall I more say? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah; of David also, and Samuel, and of the prophets;

v. 33. who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,

v. 34. quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to fight the armies of the aliens.

v. 35. Women received their dead raised to life again; and others were tortured, not accepting deliverance, that they might obtain a better resurrection;

v. 36. and others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment;

v. 37. they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;

v. 38 ( of whom the world was not worthy;) they wandered in deserts, and in mountains, and in dens and caves of the earth.

After the children of Israel had finally crossed the Jordan by another miracle, they were given an opportunity to show their faith in the Lord at the siege of Jericho: By faith the walls of Jericho fell down, having been compassed about for seven days, Jos 6:1-27. It must have been no easy matter for the soldiers of the army of Joshua to march around the city day after day without so much as touching their hands to a weapon, pursued, moreover, by the taunts of the besieged. Worse still, when they, on the seventh day, marched around the city time and again, and yet were kept back from using violence before the time appointed by the Lord, this was undoubtedly a sore trial of their faith. Yet they continued until the word of the Lord was literally fulfilled and they could annihilate their enemies.

An incident that is recorded in connection with the same siege is that in which the harlot Rahab was concerned: By faith Rahab, the harlot, did not perish with the unbelievers after she had received the spies with peace. Even when Joshua was encamped at Shittim, before the people crossed the Jordan, he had sent two men to view the land which he intended to subdue first of all, Jos 2:1-2. In performing the work assigned to them, these men came to the house of Rahab, the chances being that they could get the information which they sought at this place. Rahab, however, though formerly a harlot, a notorious sinner, had been struck by the reports of the Lord’s fighting for Israel and had been converted to belief in Him. Accordingly, she received the spies in peace and saved their lives. This act of faith later saved her own life and that of her entire household, because she did not perish with her disobedient and unbelieving countrymen. She afterward became a member of God’s people, and her name appears in the list of the forefathers of Jesus.

But there are so many individual examples of faith in the records of the Old Testament that the inspired author summarizes: And what do I say further? For time would fail me while recounting of Gideon, Barak, Samson, Jephthah, David and Solomon, and the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, extinguished the force of fire, escaped the edge of the sword, were restored out of weakness, became mighty in battle, routed the armies of strangers. The writer purposely does not observe a fixed order of narration, in order to indicate the great number and variety of examples which he might enumerate if he but had the time and the space to do so. There was Gideon, who with only three hundred men routed the mighty army of the Midianites, Jdg 7:1-25. There was Barak, who with the aid of the prophetess Deborah routed Sisera and his host, after which Jael, the wife of Heber the Kenite, killed the invader as he lay asleep, Jdg 4:1-24. There was Samson, also one of the judges of Israel, who gained a number of victories over the Philistines, Jdg 14:1-20; Jdg 15:1-20; Jdg 16:1-31. There was Jephthah, who conquered the Ammonites, Jdg 11:1-40. The great deeds of David and Solomon in behalf of the children of Israel, the people of God, are so well known that they are also merely referred to, 2Sa 5:17-25; 2Sa 8:1; 2Sa 21:15-22; 2Sa 10:1-19; 2Sa 12:26-31. Some of these men and others subdued kingdoms, those of all the nations of the Canaanites being recorded; they ruled their people with righteousness and equity, 2Sa 8:15; they obtained promises, not only Messianic promises, 2Sa 7:1-29, but also some of a general nature, Jos 21:45; Jdg 7:7; Jdg 13:5; 1Ki 8:56; they stopped the mouths of lions, not only Samson and David, but also Daniel, Dan 6:22; Jdg 14:6; 1Sa 17:34-36; the very power of fire to burn and destroy they extinguished, as in the case of the three men in the fiery furnace, Dan 3:1-30; they escaped the edge of the sword, 1Sa 18:11; 1Sa 19:10; 1Ki 19:1-3; they were restored after an attack of weakness, Jdg 16:28-30; they became mighty in battle; the Lord being on their side, they were enabled to overcome all the resistance of their enemies. Such were the victories of faith.

But faith is equally strong in overcoming misery and suffering of every kind: Women received their dead by resurrection; others, however, were beaten to death, not accepting the deliverance, in order to obtain a better resurrection; but others endured the trial of mockings and scourgings, and still further of bonds and imprisonment; they were stoned, they were sawn in two, they were cut to pieces, they died in the slaughter of the sword, they went about in sheepskins, in goatskins, suffering want, being abused, enduring affliction, of whom the world was not worthy, wandering over deserts and mountains, and in caves and in the holes of the earth. It is a long recital, which will fit practically every age of persecution in its principal points. Women, like the widow of Sarepta and the Shunammite, received their dead back from the embrace of death. In the case of others it is related (and the truth of history is here substantiated) that they were beaten to death, probably by being broken on a wheel, 2 Maccabees 6:17-28, and that they accepted this rather than perform a deed which conscience would not permit them to become guilty of; they knew, even if they died under the torture, a better resurrection awaited them at the end of time. Mockings and scourgings were endured by some of the martyrs at the time of the Maccabees, 2 Maccabees 7:1-7, and it happened often, as in the case of Jeremiah, that men were thrown into chains and imprisoned, Jer 38:9. They were stoned, as is related of Zechariah, son of Jehoiada, 2Ch 14:15, and of Jeremiah, the latter incident, however, not being verified in Scriptures. The most cruel death of being sawn asunder while still alive was inflicted on some of the Old Testament believers, 2Sa 12:31; Amo 1:3, an apocryphal account stating this also of Isaiah. Others were cut to pieces, ruthlessly murdered with the sword, and tortured in other ways, as some accounts of the Maccabean period relate. Being driven from their homes, they were obliged to cover themselves against the inclemencies of the weather by donning sheepskins or goatskins and living out in the deserts and in the mountains, wherever a cave or even a mere hole in the rock afforded them some shelter, 1Ki 18:4; 1Ki 18:13; 1Ki 19:4-13; 1Ki 1:1-53 Maccabees 2:28-29; 2 Maccabees 5:27; 6:11; 10:6. All these sufferings their faith enabled them to endure. Surely the remark that the world was not worthy of them gives us the estimate which the Lord places upon the steadfastness of these martyrs.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 11:30. By faith the walls of Jericho fell down, The faith which the apostle here commends, was the faith not only of Joshua, but also of all the pious priests, and of all the religious people. They believed God, that if they, according to his directions, did march round Jericho for seven days together, blow the trumpets and shout, at the time appointed, the walls of itwould thereupon fall to the ground. This their faith was perfectly rational, because the promise of the miracle was made by God; to whose infinite power, and not to the probability of the means, they were to look for the accomplishment of it.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 11:30 . The example of faith afforded by the Israelite people in connection with the siege of Jericho, Jos 6 .

] on the ground of faith , which, namely, the people displayed. Wrongly Grotius, who supposes is to be construed with .

] On the plural of the verb with the neuter plur., see Winer, Gramm. , 7 Aufl. p. 479.

] after they (daily with the ark of the covenant, heralded by trumpet blast) had been encircled (incorrectly Schulz, and others: beleaguered ).

] for seven days, seven days long . Comp. Winer, Gramm. , 7 Aufl. p. 381.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

VI
Examples from the conquest of Canaan to the time of the Maccabees

Heb 11:30-40

30By faith the walls of Jericho fell down,19 after they were compassed about [for] seven days. 31By faith the harlot Rahab perished not with them that believed not [disobeyed], 32when she had received [after receiving] the spies with peace. And what shall I more say [what do I say further]? for the time would [will] fail me to tell [while recounting, ] of Gideon, and of Barak, and of Samson, and of Jephthah [of Gideon, Barak, Samson, Jephthah];20 of David also, and [both of David and] Samuel, and of the prophets: 33Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34Quenched the violence of fire, escaped the edge of the sword,21 out of weakness were made strong, waxed valiant in fight [became mighty in war], turned to flight the armies of the aliens [foreigners]. 35Women received their dead raised to life again [or from a resurrection, ]: and others were tortured [on the rack], not accepting deliverance, that they might obtain a better resurrection. 36And others had trial of cruel mockings and scourgings, yea, moreover [and still further] of bonds and imprisonment: 37They were stoned, they were sawn asunder, were tempted [or were burnt]22, were slain with the sword: they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented 38[outraged]; Of whom the world was not worthy: they wandered [wandering] in23 deserts and in mountains, and in dens and caves [caves and holes] of the earth. 39And these all, having obtained a good report through faith, received not the promise:24 40God having provided some better thing for us, that they without us should [might] not be made perfect.

[Heb 11:30. , for seven days.

Heb 11:31., with them that disobeyed,) not , disbelieved.

Heb 11:32. , what do I say further, , recounting narration.

Heb 11:34 , became mighty in war., belonging to other lands, foreigners.

Heb 11:35., from or out if a resurrection.K].

EXEGETICAL AND CRITICAL

Heb 11:30. For seven days., of duration of time, as Luk 4:25; Act 13:31; Act 19:10. is not to be connected with (Grot.), and this latter does not mean beleaguered (Schultz and others).

Harlot.Jac. Cappell. and others, following the Chaldee paraphrase, erroneously translate , the hostess; others, with Braun, explain the word, the idolatress. It is taken from the history, Jos 2:2; Jos 6:17 ff. Her faith consisted in her strong practical confidence (Jam 2:25) in the victory of the Israelites, because their God was the omnipotent God (Jos 2:9). His miracles had not remained unknown also to the remaining inhabitants of Jericho (Jos 2:10), but they, making but small account of these, attempted to withstand the people of God (Jos 6:1).

Heb 11:32. Gideon, etc.The order of succession is not chronological. But the author does not design such an enumeration, and he has scarcely had in mind any particular mode of grouping. Del., indeed, assumes three groups, of which the two first consisted of three persons each, and thinks that the author in the first group names Gideon as the greater hero of faith, before Barak, and in the second names Samuel after David, that he may attach to him the third group, viz., that of the prophets. But what authorizes such a triple division? And what purpose would suggest the introduction of Jephthah, who besides is placed after Samson, into the second group? Rather according to lect. rec., followed by Del., only Barak and Samson are more closely united by , as also David and Samuel, while between Gideon and Barak there is no connective particle. In like manner there is none between Jephthah and David, but before Jephthah, as before the prophets, is placed the simple . Ln. starts from the fact that David and Samuel are in all the MSS. connected by , and concludes from this that the preceding names were originally arranged in pairs. In that case the chronological objection would disappear, inasmuch as each new pair makes a new stage of historical progress, while in the successive pairs, the naming of the later before the earlier, is justified on rhetorical grounds, as bringing together the names of those who were coincident in time. But this ingenious conjecture rests on a combination of different readings, retaining the Rec. under the two modifications of placing (with D*.) before Barak, and (with A., 17, Vulg., Copt., Arm., and many Fathers) striking out before Samson. The before Jephthah is rejected, although found in D. E. K. L., nearly all the minusc., Chrys., Theodoret, Damasc, etc. Lachm. and Tisch., are consistent in striking out all the particles except the unquestionable before, and after Samuel This has also the authority of Sin.

Heb 11:33. Who subdued kingdoms.The , who, refers not to the prophets, but to all the previously named persons, who, however, are merely adduced as examples, so that we are not to ask, in each individual one of the following statements, what person the author had specially in view. Many of the deeds and sufferings belong to persons who are not even particularly cited, but point us in general to the historical books of the Old Testament, from which the persons named are selected by way of example. The meaning, obtain by conflict (Bhme), can scarcely be established for [rather contending down, wrestling down=subduing.K.].

Wrought righteousness.. . is hardly used in the purely ethical sense (Theodoret, Erasm., Schlicht., Grot., etc.), but refers to the acts and influence connected with the office of Judges, Kings and Prophets, 1Sa 12:4; 2Sa 8:15; 1Ch 15:14; 2Ch 9:8.

Obtained promises.Beng., Bl., Ebr., etc., follow Chrys., Primas., Theodoret, in understanding Gods words of promise, and this not mainly His individual, but His Messianic promises. But the common reference of the words to the substance of the promises, better suits the connection; for if the believers failed to live to witness the promised salvation, Heb 11:39, yet they at least realized the fulfilment of special assurances. The plur. employed without the article, favors this view.

Stopped the mouths of lions, etc.We might refer this to Samson and David, but the language points rather to Dan 6:18-23; as also the following example (by force of faith quenched the force of fire) is drawn from Daniel 3., or 1Ma 2:59. Perhaps the following examples point also to events belonging to the times of the Maccabees, although they have their parallel in the earlier period, e.g., 1 Kings 19.; 2 Kings 6, 20.; Jdg 16:28; Psa 18:30. The word , signifying not merely an encampment, but an army in battle array, is among the favorite expressions of the First Book of Maccabees (Grimm at 1Ma 3:3). This, however, decides nothing, since the word has the same signification also, Jdg 4:16; Jdg 7:14, and the discourse immediately returns to 1 Kings 17, and to 2 Kings 4, by the mention of the women who received back their dead, , i.e., either by resurrection (Bhm., Bl., Ln., etc.) or from a resurrection=as raised again to life. These examples from the life of the woman of Sarepta and of the Shunamite, lead, however, again, immediately, to the martyrdom of Eleazer (2Ma 6:18 ff.), and of the seven brothers, along with their mother (2 Maccabees 7). The is regarded as an engine of torture in the form of a wheel, upon which the tortured person was stretched out like the skin of a kettle-drum, and frequently beaten to death. The better resurrection () is regarded by c. and Theoph. (by the latter hesitatingly) as contrasted with the resurrection of the ungodly to judgment (Dan 12:2); by Chrys., Beng., Bhm., Bl., De W., Ebr. and others, on the contrary, as in antithesis with , standing at the beginning of the verse; while Gerh., Win., Thol., Ln., etc., more naturally [Alford says strangely] place it in contrast with the previously mentioned (deliverance) from their tortures, which was proffered them.

Heb 11:36. And others experienced mockings and scourgings, etc.Scourgings () and mockings () are spoken of, the former at 2Ma 7:1, the latter at id. Heb 7:7; Heb 7:10. We may presume with certainty, therefore, that these examples of suffering are suggested by the narratives there recorded, although the , immediately proceeds to introduce other, though kindred examples, among which we may doubtless recognize allusions to the mockeries heaped upon Elisha and Jeremiah. For not only is the stoning immediately mentioned which slew Zachariah, 2Ch 24:20, and the sawing asunder, which according to Jewish tradition, fell to the lot of Isaiah, but previously to these, bonds and imprisonment, which may be referred to Hannai (2Ch 16:10), Micah and Jeremiah, which are connected back by , with the mockings and scourgings, as if rising upon and transcending them. And the slaying by the edge of the sword, if not referring especially to the prophet Uriah, who was so executed by Jehoiachim (Jer 26:23), yet certainly must refer to the numerous executions of prophets in the kingdom of Israel (1Ki 19:10).The goat skins, commonly black, expressed still more than the usually white sheep skins, the feelings and the condition of the prophets, who (2Ki 1:8) are called hairy men.

Heb 11:39. And all these received not the promise, etc.This sentence refers not merely to the persons mentioned from Heb 11:35 (Schlicht., Storr), but to the whole body collectively (alike named and unnamed) of those whose faith has procured for them the good report which they have in the Old Testament. The participial clause must be resolved by although, not by since; for, in the connection, the sense of the clause cannot be that the ancients did not receive the promise because the faith which, in its nature, appertains to the future and the invisible, did not procure for them their good report. The statement, rather, is, that, notwithstanding the glory which they derived from their faith, they still did not obtain the promise. The singular shows that the author is speaking not of special and individual promises, and which in fact have not remained unfulfilled, but of the fulfilment of the promise as such, i.e., the Messianic promise, which in the connection is determined still more definitely than the promise of the eternal inheritance, Heb 9:15, as that whose attainment presupposes the .

Heb 11:40. God having provided something better for us.The reason of the fact just mentioned, is Gods gracious regard for us, which has led Him to adopt such an arrangement, that the actual receiving of the promise is accorded to us, if we abide in the faith, while yet those fathers who are eulogized for their faith, are not excluded, but attain in like manner the , only not without us, as would have been the case if their faith had been immediately rewarded with the promised good, and no interval had come in between the faith and the attainment. Since, then, the still, also, awaits us, and will be attained only at the second coming of Christ, we are, on the one hand, on a level with the fathers; and, notwithstanding our faith, have, like them, to submit to a period of waiting, which also gives ample scope for Christian endurancewhile thus their life of faith can furnish us a comforting and stimulating exampleand on the other a better thing ( ) has been provided for us. The fulfilment of the Messianic promise has, with the appearance of Jesus Christ and His entrance into the heavenly All-holy, become matter of historical fact, so that the prophecy of Jeremiah is fulfilled Heb 8:6 ff; Heb 10:15 ff. Even Abraham , Heb 6:15 ff., and the (Heb 1:1), and the (Heb 9:26), lies already behind us. We have lived to behold the final revelation of God in Jesus Christ, and hence the Lord pronounces His disciples blessed, and declares them privileged above the prophets and kings of the Old Testament, Mat 13:17. Thus has something better been imparted to us than to them, comp. Heb 2:3 ff. This reference of the to the nobler boon bestowed on us than was accorded to the ancients, harmonizes better with the language Heb 7:19; Heb 8:6, and with the general scope of the Epistle, than the explanation: Something better, then, would have fallen to our lot, if they had received the final fulfilment of the promise. The connecting thought would then be, that in such a case we should not have been born, inasmuch as the end of the world would have arrived, and with it that state of perfection in which is neither marrying nor giving in marriage, Mat 21:30.

DOCTRINAL AND ETHICAL

1. The greatest and most important victories are not gained by the might of armies, nor even by mere patriotic heroism, but by the power of the Omnipotent God who, beyond their prayers and their comprehension, assists those who, in undoubting faith, adapt themselves to His arrangements, and employ the means which He points out to them.

2. Faith triumphs not merely over visible opponents and adversaries; it gives us victory also over spiritual foes, and makes those who were once sinners, associates and helpers of the servants of God, for which again God, to whom they have given honor, becomes to them a tower and shield, and bestows upon them grace unto salvation.

3. Faith, however, shows its beauty, power, and greatness, not barely in that which it accomplishes, overthrows, and attains, but also in that which it sustains, endures, and sacrifices. And in this, women are not inferior to men, but give them not unfrequently an inspiring example.

4. The life of believers in the world is a perpetual conflict with the world, whose severity evinces itself as clearly in their deportment as in their destinies. But the conflict is lightened by the fact that the inestimable worth of believers always shines forth more conspicuous and triumphant alike in their voluntary privations and sacrifices, and amidst violent oppressions and spoliations, while the world, on the contrary, by its denial, contempt, and rejection of those who, in the sight of God, are more highly esteemed than the whole world, condemns, punishes, and impoverishes itself.

5. The final goal to which God conducts believers, is perfection in Christ; and this embraces the entire person, includes thus the resurrection and glorification of the body, and pre-supposes, therefore, the second coming of Christ. It thus, therefore, equally awaits us as the members of the Old Covenant who fell asleep in faith, with whom we have in common the interval of waiting, trials of our faith, and sufferings for the sake of faith, so that they are, to us, examples and patterns in the various matters with which they have to do. For at the same time with them shall we attain this final and comprehensive perfection, and come to the common enjoyment of the same blessedness. Thus the prerogative which we have enjoyed, in that the first appearance of Christ was not, with us, a matter of expectation, but of realization, binds us to all the greater humility, thankfulness, and fidelity, by how much the more clearly we discern in this arrangement the grace of God, taking thought for our salvation.

HOMILETICAL AND PRACTICAL

The like state of mind, the like goal, and the like destiny of the believers of all ages.The relation of the believers to the world and to God.The enemies, conflicts, and victories of faith.Dishonored in the world, honored with God.The transformation produced by faith.The certain fulfilment of the promises of God: 1, in its means; 2, in its conditions; 3, in its stages.

Starke:He who dwells in heaven must assuredly laugh at those who defiantly trust to walls and ramparts.In like manner, as at the sound of the trumpet and battle-cry of Israel, the walls of the ungodly city of Jericho fell, thus shall the trumpet voice of the Gospel overthrow the kingdom of anti-christ, Rev 18:2.Sin separates from God; but repentance conducts to God (Isa 59:2; Jer 3:1).Good works must be judged not according to the appearance, but according to their ground and internal character.The Holy Scripture is so rich in beautiful and memorable histories and examples, that we have no need of the fabulous inventions of the monks, but enough for our right instruction in the word of God.Oh God! how rich art Thou even in the gifts and treasures which Thou hast deposited in Thy saints!Faith is stronger than powder and lead, than arrow, sword, and weapon of war. It can overcome even the devil himself, and quench his fiery darts (Eph 6:16).Rather should we endure a violent death, than apostatize from the true religion.The host of sacred martyrs is very comforting to all the suffering bearers of the cross; for we are no better than our fathers (1Ki 19:4). O Thou God that hidest Thyself! Thou leavest Thy children here to suffering and oppression, that they may have life and refreshment forever (Rev 12:12).Much distress, trouble and misery upon earth; yet the sufferings of this present time are of no account beside the glory which shall be revealed in us (Rom 8:18).O how are we put to shame who live under the New Covenant by the heroes of faith who lived under the Old.Steadfastness in true religion under great affliction, is a proof of true faith in Christ.

Rieger:Unbelief is always hatching distrust. Surely there is no remedy; in great public calamities must all fare alike. But faith trusts God in all ways.God, in His economy and arrangement of times, has graciously cared for all. Even to the ancients He has vouchsafed, in their time, sufficient evidence for faith.

Hahn:The world speedily forgets the deeds of its heroes, however much it may wish to perpetuate them; but God bears testimony to His own. This is genuine, and will remain.If we can do no very great deed in our time, it is enough if we exercise victorious faith in endurance, as this is the task assigned to our time (ReHebrews Heb 11:13).Even trivial acts, if they spring from faith, are highly esteemed of God.

Heubner:Faith overcomes the world.The richness of the Holy Scripture in instructive examples. The richness of the gifts that God has deposited in the saints.The hidden value of the righteous is manifest in the sight of God.The Christian should be exalted above the world, but the world should learn to be worthy of the godly.How often do innocence and truth have to conceal and withdraw themselves. He, who shall yet dwell in the eternal mansions, now often wanders without a shelter.Many pious men fail to live to see the fulfilment of their desires; but their salvation will not fail.Heaven unites all.

Footnotes:

[16]Heb 11:26.Instead of read after Sin. D. K. L., 31, 44, 46, .

[17]Heb 11:28.The more correct orthography is after A. D. E., instead of .

[18]Heb 11:29.After we are to add after Sin. A. D*. E., 17, 31, 47.

[19]Heb 11:30. is to be read, after Sin. A. D*., 17, 23, 31, instead of .

[20][Heb 11:32.Moll follows Tisch. and Lachm. in omitting the connecting Gideon, Barak, etc., reading Gideon, Barak, Samson, Jephthah.K.].

[21]Heb 11:34.Instead of , Lachm. and Tisch., ed. 7, read after A. D., as in Heb 11:37 after D*. In both cases the reading is supported by Sin. So also the reading , received by Lachm and Tisch. instead of the Rec. which in Sin. is only from a second hand.

[22]Heb 11:37.Instead of =tentati sent (Vulg. Ambros.), Luth. reads 1530, , were pierced through. The majority, following Erasmus, conjecture, inasmuch as cannot be made=torture, an old error of the copyist, and introduce a word indicating death by fire, best . In the Sin. this word follows the one given above [rather in Sin. the word is ].

[23]Heb 11:38.The reading, of Sin. A., 71, 73, 118, received by Lachm. and Tisch., ed. VII., appears to be an error of the copyist. The Rec. . is sustained by D. E. K. L.

[24]Heb 11:39.Lachm. reads the plur., , after A. 80.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2329
THE WALLS OF JERICHO THROWN DOWN BY FAITH

Heb 11:30. By faith the walls of Jericho fell down, after they were compassed about seven days.

HOW intelligent creatures should be affected by any principle, is easy to be conceived; because the human mind is susceptible of the strongest impressions from every thing that is submitted to its consideration. But what connexion any principle can have with inanimate creatures, any farther than through its influence on human agents, does not at first sight appear. Take the principle of love, for instance. We may love the flowers which are growing in our garden: but any farther than our love operates to secure attention to those flowers, they will be altogether unaffected by it. But there is a peculiarity in the principle of faith which does not attach to any other principle whatever; namely, that it has respect to God, and calls forth his power; and is therefore capable of influencing every thing, whether in heaven or earth. A surprising effect of it is mentioned in reference to the walls of Jericho, which, through its powerful operation, were thrown down.

In speaking of faith as illustrated by that event, we shall be led to notice,

I.

Its distinguishing properties

Wherever a living faith exists in the soul, it will approve itself by,

1.

A patient observance of the appointed means

[The means appointed for the capture of that fortress were certainly very peculiar. The Israelites, who were encamped against it, were to walk in procession around it seven successive days in perfect silence; the trumpets only blowing. On the seventh day, they were to go round it seven times, and then to shout: and at the precise moment that they shouted, the walls were to fall, and open for them a free passage into the city. These means they used. They did not pour contempt upon them as unsuited to the end: nor did they grow weary in the use of them: nor did they attempt to add any thing to them. They felt that it was not for them to canvass the wisdom of Gods appointments, but to obey them: and therefore they followed implicitly the Divine command [Note: Jos 6:1-16.], and compassed the city seven days.

Such is universally the operation of true faith. God has appointed means for the salvation of the soul. He requires that we should repent of all our past sins; that we should believe in the Lord Jesus Christ as having offered an atonementfor sin; and that we should give up ourselves to Christ, to be washed by his blood, and to be renewed by his Spirit. In order to further this work within us, he has prescribed means to be used by us both in public and in private: in public, we must attend on his ordinances; because, as he is peculiarly honoured by them, so he is pleased to make them in a more especial manner the channels of his gracious communications to our souls: in private, we must read his blessed word, and meditate upon it, and pray over it; and, through the influence of his Spirit, endeavour to mortify the whole body of sin. We are not to be questioning the use and efficacy of these means, but to use them in obedience to our God. True faith will not say, like Naaman, Are not Abana and Pharpar better than all the waters of Israel? and may I not wash in them and be clean [Note: 2Ki 5:12.]? but it will go to Jordan, according to the direction given, and expect the blessing only in the use of those ordinances which God has prescribed.]

2.

A confident expectation of the promised end

[At the appointed time the Jewish army shouted, not doubting but that they should see the predicted event accomplished [Note: Jos 6:20.]. In all the instances of faith recorded in this chapter, this is a very prominent feature. Noah believed that he should be saved in the ark: and Abraham believed that Isaac should be restored to him even from the dead.

Thus it is at this day. Faith never questions either the power or veracity of God: it assures itself, that he is faithful who has promised; and that what he has promised he is able also to perform. It is not from the means that faith expects the end; but from God, in and by the means. The adequacy of the means to the end comes not within its contemplation. If a posterity, innumerable as the stars of heaven, is promised to Abraham and Sarah, they consider not their own advanced age, but believe, that the promise, however improbable according to the course of nature, shall be fulfilled. Though the promise, after it was first given, was deferred for twenty years, they still hold fast their faith, and expect its accomplishment in due season. Thus shall we also, whatever difficulties may arise in our Christian course, expect a successful issue, assured, that none who come to God through Christ shall ever be cast out, and that of those whom the Father has given to Christ, not one shall ever be plucked out of his hands. This is the very description which the Prophet Isaiah gives of faith as to be exercised under the Christian dispensation: It shall be said in that day, Lo, this is our God! we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. For in this mountain (the Church) shall the hand of the Lord rest; and Moab (the representative of all the Churchs enemies) shall be trodden down under him, even as straw is trodden down for the dunghill: and he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: (making the very resistance of his enemies the means of advancing his own glory:) and he shall bring down their pride together with the spoils of their hands: and the fortress of the high fort of thy walls (be they even as strong as those of Jericho,) shall he bring down, lay low, and bring to the ground, even to the dust [Note: Isa 25:9-12. The image of swimming is worthy of particular notice.].]

In addition to the properties of faith, our text leads us to notice,

II.

Its sure effects

If exercised to the end without wavering, it will surely issue in,

1.

The believers triumph

[Down fell the walls of Jericho at the appointed moment, and its garrison became an easy prey to the Jewish army. And what is there which the believer cannot effect under its influence? If he have but faith as a grain of mustard-seed, he can remove the most deep-rooted mountains with a word, or plant a sycamore-tree in the depths of a tempestuous ocean. Nothing can stand before it. Mountains of guilt, though so high as to reach unto the heavens, are cast by it into the very depths of the sea [Note: Mic 7:19.]. Lusts, though deeply rooted as hell, shall be plucked up [Note: Rom 6:14 Eze 36:25-27.], and the tender plants of divine grace have stability, and growth, and fruitfulness amidst all the storms and tempests, whether from without or from within, that can disturb and agitate the soul [Note: Heb 13:9. 1Pe 5:10.]. Does Satan summon all his forces to withstand its power? He finds the believer inaccessible to his assaults [Note: Eph 6:16. 1Jn 5:18.], and is put to flight before him [Note: Jam 4:7.]: and in a little time he shall be bruised under the feet of the least and weakest of Gods people [Note: Rom 16:20.]. All things are possible to him that believeth, because his faith brings down Omnipotence to his aid; so that, though earth and hell combine against him, he sets them at defiance, and is more than conqueror over all [Note: Rom 8:37.]. See this exemplified in the combat of David and Goliath. In the eye of sense, it was impossible for David to succeed: in the eye of faith, it was impossible for him to fail. The issue is well known: the stripling slew the giant, and cut off his head with his own sword. And so shall the weakest stripling among the soldiers of Christ prevail, making the very weapons of his adversaries the means of advancing and completing his own triumphs.]

2.

The glory of God

[The whole land of Canaan trembled at this event, just as they had before done at the report of all the wonders which had been wrought in Egypt [Note: Jos 2:10-11. with 6:27.]. Had any thing been left for the Jewish army to execute, the glory might, in appearance, have been shared by them: but when nothing but a shout proceeded from them, the work was manifestly the Lords alone.

And thus it is that God will work in behalf of all who trust in him. He makes our faith the measure of his communications, saying to us, According to your faith be it done unto you. It is owing to our want of faith that we behold so few manifestations of his power and grace: He does not many mighty works amongst us because of our unbelief [Note: Mat 13:58.]. But where faith is in exercise, he honours it with peculiar approbation, passing by all other graces that are combined with it, and commending faith alone: O woman, great is thy faith; Thy faith hath saved thee; go in peace [Note: Mat 15:28. Luk 7:50.]. This is the grace which, above all others, honours God; and, as they who are strongest in faith give most glory to him [Note: Rom 4:20.], so to those who exercise it he will not fail to give the brightest discoveries of his glory: for what he said to Martha, he says to every one of us, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God [Note: Joh 11:40.]? Yes, he does say it, and will fulfil it, not only in the progressive triumphs of his grace, but in the ultimate and everlasting possession of his glory. Men may deride our expectations, as it is probable the men of Jericho, after a few days, did the harmless processions of the Jewish hosts: but God will in due time make bare his arm, and gain himself the glory and the victory.]

We will now endeavour to improve this subject,
1.

In a way of caution

[Every one imagines that he has faith. But, if we come to inquire into the objects and grounds of mens faith, we find it for the most part, nothing but presumption. They expect heaven; but not in the way of Gods appointment, but in some way of their own, which he has never prescribed. Instead of repenting deeply of their former sins, and fleeing to Christ for refuge, and living in the constant observance of public and private ordinances, according to Gods command, they are supine and careless, as if nothing at all was to be done by them as evidential of their faith. Now I would ask, what would have been the event, if the Jewish army had proceeded on this plan? Suppose they had said, We think it absurd to look for the destruction of this fortress by faith alone: we will form a trench round the city, and batter it down with the implements of war: would they have succeeded? Or suppose they had said, We will expect the city to fall, as God has said; but to what purpose are these repeated processions? We shall spare ourselves that fruitless trouble, which will only expose us to the derision of our enemies: Or suppose they had said, We will use the appointed means; but in order to make success doubly sure, we will form a trench, which shall both add to our security, and prevent their escape: Do we imagine that on any one of these plans they would have been crowned with success? We feel no hesitation in saying, that they would have been disappointed of their hope; because they proceeded not according to the commands of God: yea, we doubt not but that the wrath of God would have broke forth against them, as it did on Uzza, because David in carrying up the ark was inattentive to the order that Moses had prescribed [Note: 1Ch 15:13.]. Know then that, however confident our expectations of heaven be, they will end in disappointment, if we presume to alter, or neglect, or add to, the means which God himself has ordained. I pray you all to consider this: you especially, who have never yet repented in dust and ashes; you who have never given yourselves to reading, and meditation, and prayer; you who are not yet daily prostrating yourselves at the foot of the cross, and relying on Christ as your only hope; I beseech you to consider, how awfully you delude your own souls, whilst you promise yourselves the enjoyment of the heavenly Canaan. The same too I must say to those, who, whilst they profess to rely on Christ, are making their own works either a joint ground of their hope, or a warrant for their faith in Christ. Your victory can be gained only in the way that it was gained at Jericho: you must use all the means which God has enjoined, without either taking from them or adding to them: but you must expect success from God alone, and be content that he alone be glorified.]

2.

In a way of encouragement

[Many are discouraged because of their own extreme weakness, and because, though they have diligently used the appointed means, they seem not to have advanced at all, or to have any nearer prospects of success. But what if Israel had yielded to such discouragements, and ceased from their labours before their work was done? True it is, that the precise time for the interposition of Jehovah was made known to them; but it is concealed from you: nevertheless it is as much fixed m the Divine counsels with respect to you, as it was to them: and in due season you shall surely reap, if you faint not. What if you are unequal to the task; was not the sound of rams horns, and the shout of the people, weak? Only be content to be weak, and you will then be strong; because God will perfect his own strength in your weakness. See how God himself chides, yet supports, your fainting mind [Note: Isa 49:24-25.] And see what a frame of mind, though in the midst of all your conflicts, you are privileged to possess [Note: Isa 50:7-9.] Follow then the advice which God himself gives you; and, though walking in darkness, stay yourselves upon your God. And, if still unbelieving fears arise, chide yourselves, like David, and say, Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my countenance and my God [Note: Psa 43:5.]. In a word, let this saying sink down into your ears, and animate and sustain your souls; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper [Note: 2Ch 20:20.]. Only go on a little longer in a patient continuance in well-doing, and the victory is yours; and glory, and honour, and immortality are yours also.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

30 By faith the walls of Jericho fell down, after they were compassed about seven days.

Ver. 30. By faith the walls of Jericho ] So do daily the strongholds of hell, 2Co 10:4 . See Trapp on “ 2Co 10:4 “ Wherein, albeit the Lord requite our continual endeavours for the subduing of our corruptions during the six days of this life, yet we shall never find it perfectly effected till the very evening of our last day.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

30 .] A second example of the strength of faith in Israel generally . By faith (of Israel, who obeyed the command of Joshua through all the days, which to the unbeliever would seem irrational. Cf. Chrys., , , ), the walls of Jericho (more commonly : but our Writer frequently omits the demonstrative article, see Heb 11:17 ; ch. Heb 4:7 ; Heb 7:11 ; Heb 9:4 ) fell (cf. Jos 6:5 ; Jos 6:20 . In the former of these it is , in the latter : our Writer uses the plural verb with : each and every defence fell together), having been compassed about (see the narrative in Jos 6 ) during seven days ( , of time, with an accusative, gives the whole duration: see reff., and Winer, 49. 1. 2).

Fuente: Henry Alford’s Greek Testament

NASB (UPDATED) TEXT: Heb 11:30-31

30By faith the walls of Jericho fell down after they had been encircled for seven days. 31By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.

Heb 11:30 “Jericho fell down” (cf. Jos 6:20; 2Co 10:4)

Heb 11:31 “Rahab the harlot” This Canaanite became a believer (Jas 2:25). It is even possible that she is the one listed in the line of the Messiah in Mat 1:5.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

compassed about = encircled. Greek. kukloo. See Act 14:20.

seven days = for (Greek. epi. App-104.) seven days.

Fuente: Companion Bible Notes, Appendices and Graphics

30.] A second example of the strength of faith in Israel generally. By faith (of Israel, who obeyed the command of Joshua through all the days, which to the unbeliever would seem irrational. Cf. Chrys., , , ), the walls of Jericho (more commonly : but our Writer frequently omits the demonstrative article, see Heb 11:17; ch. Heb 4:7; Heb 7:11; Heb 9:4) fell (cf. Jos 6:5; Jos 6:20. In the former of these it is , in the latter : our Writer uses the plural verb with : each and every defence fell together), having been compassed about (see the narrative in Joshua 6) during seven days (, of time, with an accusative, gives the whole duration: see reff., and Winer, 49. 1. 2).

Fuente: The Greek Testament

Heb 11:30. ) compassed about, without machines, LXX., Jos 6:6 (7). The faith of Joshua is virtually praised in this passage; and yet the miraculous arresting of the sun in his course is not mentioned, because there was to be nothing else like it in any future period: Jos 10:12; Jos 10:14.- ) for seven days. In other places many sieges lasted many years.

Fuente: Gnomon of the New Testament

In this verse the apostle adds another instance of the faith of the whole congregation, in the sense before declared; for although respect no doubt be had unto the faith of Joshua in an especial manner, yet that of the whole people is expressed.

Heb 11:30. , .

Heb 11:30. By faith the walls of Jericho fell down, after they were compassed about seven days.

The apostle in these words gives us a compendium of the history of the taking and destruction of Jericho, which is at large recorded in the sixth chapter of the Book of Joshua, with what was spoken before concerning the spies, in the second chapter. I shall not need to report the story, it is so well known. Only I shall observe some few things, wherein the faith of the people did concur unto this great work of divine Providence, when I have a little opened the words.

The thing ascribed unto their faith, is the fall of the walls of Jericho. The city itself was not great, as is evident, because the whole army of the Israelites did compass it seven times in one day. But most probably it was fortified and encompassed with walls of great height and strength; with which the spies sent by Moses out of the wilderness were terrified, Num 13:28. And in all probability the Israelites were destitute of any engines of war for the casting of them down, or making a breach in them. And because the king of the place neither endeavored to hinder the passage of the Israelites over Jordan, which was but a few miles from the city, when he knew that they designed his destruction; nor did once attempt to oppose them in the field before they sat down about the town, as did the men of Ai; it is probable that he placed his confidence in the strength of the walls and their fortifications. And it is uncertain how long it was besieged by the Israelites before God showed unto them the way of demolishing these walls; for the town was beleaguered by Joshua it may be for some good while before he had the command to compass it, Jos 6:1. These walls, saith the apostle, fell down. They did so unto the very ground. This is signified in that expression, , Jos 6:20; And the wall fell down under it. Which, although it doth not prove that the wall sunk into the ground, as some of the Hebrews judge, (yea, that notion is inconsistent with the words whereby its fall is expressed,) yet it intimates the utter casting it down fiat on the earth, whereby the people went over it with ease into the city. And therefore this fall was not by a breach in any part of the wall, but by the dejection of the whole. For the people being round about the city when it fell, did not go from one place unto another to seek for an entrance, but went up into the city, every one straight before him, in the place where he was; which utterly deprived the inhabitants of all advantages of defense. Yet need not this be so far extended as that no part nor parcel of the wall was left standing, where the fall of it was not of any advantage unto the Israelites. So that part of it whereon the house of Rahab was built was left standing; for in the fall of it she and all that were with her must have been destroyed. But the fall was such as took away all defense from the inhabitants, and facilitated the entrance of the Israelites in all places at once.

This, saith the apostle, was done after they were compassed about seven days. Compassed about; that is, by the army of the Israelites marching round the town in the order described, Jos 6:2-3, etc. And this was done seven days. The first command of God was to have it done six times in the space of six days, verse 3; but an especial command and direction was given for that of the seventh day, because it was then to be done seven times, verse 4. This seventh day probably was the Sabbath. And somewhat of mystery is no doubt intimated in the number of seven in this place. For there were to be seven priests going before the people, having seven trumpets of ramshorns to sound with; and the order was to be observed seven days, and on the seventh day the city was to be compassed seven times, which thing was of divine designation. The reader may, if he please, consult our discourse of the original and institution of the Sabbath, wherein these things are spoken unto. The apostle takes no notice of the compassing it seven times on the seventh day, but only of its being compassed seven days. And some things there are wherein the Israelites did manifest their faith herein.

1. It was on the command of God, and his promise of success therein, that they now entered the land of Canaan, and began their work and war with the siege of this strong town, not having by any previous fight weakened the inhabitants. Here they made the first experiment of the presence of God with them in the accomplishment of the promise made to Abraham.

2. They did so in their readiness to comply with the way prescribed unto them, of compassing the town so many days with the noise of trumpets, without the least attempt to possess themselves of it. For, without a respect by faith unto the command and promise of God, this act was so far from furthering them in their design, that it was suited to expose them to the scorn and contempt of their adversaries. For what could they think of them, but as of a company of men who desired indeed to possess themselves of their city, but knew not how to do it, or durst not undertake it? But this way was prescribed unto them of God, to give them a distinct apprehension that the work of the conquest of Canaan was his, and not theirs. For although he required of them therein to use the utmost of their courage, prudence, and diligence, yet he had taken upon himself the effecting the work itself, as if they had contributed nothing thereunto. And the compassing of the city once every day for the space of six days, and the entrance into it on the seventh, had respect unto the work of the creation. For God was now entering into his rest with respect unto his worship, in a new way of settlement and solemnity, such as he had not erected or made use of from the beginning of the world. Hence he frequently calls it his rest, as hath been declared in the exposition on the fourth chapter, Psa 95:11; Psa 132:8; Psa 132:14; Heb 3:11; Heb 4:3; Heb 4:11. And it was a type of the new creation, with the rest of Christ thereon, and of believers in him. Therefore would God give here a resemblance of that first work in the labor of the six days, and the reward they received on the seventh. Besides, hereby he took possession as it were of the city for himself, not intending to allow the people any share in the spoil of it; for it was wholly devoted.

3. In the triumphant shout they gave, before the walls stirred or moved. They used the sign of their downfall before the thing signified was accomplished; and triumphed by faith in the ruin of the walls, whilst they stood in their full strength.

Wherefore the apostle might justly commend their faith, which was acted against so many difficulties, in the use of unlikely means, with a constancy and persistency unto the time and event designed. For,

Obs. 1. Faith will embrace and make use of means divinely prescribed, though it be not able to discern the effective influence of them unto the end aimed at. On this consideration was Naaman induced to wash himself in the waters of Jordan for the cure of his leprosy, 2Ki 5:13-14.

Obs. 2. Faith will cast down walls and strong towers, that lie in the way of the work of God. It is true, we have no stone walls to demolish, nor cities to destroy: but the same faith in exercise is required of us in all our concerns as was in Joshua when he entered on the conquest of Canaan; as the apostle declares, Heb 13:5. And there are strongholds of sin in our minds, which nothing but faith can cast to the ground.

Fuente: An Exposition of the Epistle to the Hebrews

By Faith the Walls of Jericho Fell

By faith the walls of Jericho fell down, after they were compassed about seven days. Heb 11:30

No mans ministry lasts forever. The best of prophets, pastors, and leaders will soon die and their ministries will come to an end. When the prophet dies, he needs to be buried, preferably buried in obscurity, lest his garnished sepulcher hinders his successor.

Gods cause is not wrapped up in a man; and we must not wrap it up in a man any man. Gods church and kingdom does not depend upon a man; and we must not make it, or act as if we made it, dependent upon a man any man.

Moses

Under the leadership of Moses, God accomplished great things for his people, Israel. He had revealed to Moses what he was going to do for his people, and Moses acted upon the divine revelation by faith. He brought the children of Israel out of Egypt by a mighty hand. They crossed the Red Sea as upon dry ground; and God slew the armies of Pharaoh in that same body of water. Because of Moses intercession the children of Israel were fed with manna from heaven. Because of his earnest prayer in their behalf God preserved the nation. Still, throughout his ministry, he had the heartache of a grumbling, discontent, and rebellious congregation.

Joshua

God raises up specific men for specific purposes. When the servant has accomplished the purpose for which the Lord raised him up, God takes him. When Moses work was done, God took him and raised up another man, a new leader for the congregation of Israel, a man like Moses, yet altogether different from Moses, a man trained by Moses, but a man trained by God through Moses, a man to take the place of Moses, but a man standing in his own place to do his own work for the glory of God. Joshua was Gods chosen servant to lead the Israelites into the Promised Land.

Faith Displayed

Heb 11:30 displays the triumph of faith under the leadership of Joshua. In Heb 11:29 we saw what faith accomplished during the exodus from Egypt. Now we see what it achieved as Israel entered the land of promise. The yoke of cruel bondage was broken asunder by faith, and by the same faith the people of God obtained the blessings of the Promised Land. By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. By faith the walls of Jericho fell down, after they were compassed about seven days.

The Life of Faith

By these two things, we see again that the believers life is from beginning to end a life of faith. Without faith no progress can be made, no victories can be obtained, and no fruit can be brought forth for Gods glory. It is written, The just shall live by faith. As ye have received Christ Jesus the Lord, so walk ye in him. Looking unto Jesus, the Author and Finisher of our faith. (Isa 45:25; Joh 1:29; Heb 12:2; 1Jn 3:2; Rev 22:4).

40 Years

It is solemn to note that an interval of forty years duration comes in between Heb 11:29-30. Those years were spent in the wilderness. They were years of judgment from God because of the unbelief and disobedience of the people. The Lord gave them a sentence of forty years of wandering in the wilderness, one year for every day the spies were in the land. They roamed about in the wilderness until every unbelieving rebel had died. That generation could not enter into and take possession of Canaan because of unbelief. They are forever a reminder of the importance of believing God and obedience to his revealed will. Nothing is more dishonoring to our God than unbelief; and nothing brings greater trouble and sorrow into our lives than that disobedience that arises from it.

Joshua 6

Heb 11:30 is an inspired commentary on the sixth chapter of Joshua, which begins by telling us, Now Jericho was straitly shut up, because of the children of Israel: none went out, and none came in. Israel had reached the borders of Canaan. They had safely crossed the Jordan River; but they could not enter the land because of Jericho, which was a powerful fortress barring their way. This was one of the cities which had frightened the spies, causing them to say, The people is greater and taller than we: the cities are great and walled up to heaven (Deu 1:28). To their eyes of unbelief the cities appeared impregnable, and far too secure for them to take.

Jericho was a frontier town. It was the gateway to Canaan. Its capture was absolutely necessary before any progress could be made by Israel in conquering and possessing their promised inheritance. Failure to capture Jericho would not only discourage the Israelites, it would give strength to the Canaanites. It was the enemies leading stronghold, their most invulnerable fortress.

Yet, it fell to a people who possessed no artillery, and without them fighting a single battle. All they did, in obedience to Gods Word, was to march by faith around the city once each day for six days and seven times on the seventh day. On that seventh day (The Number Of Grace The Number of Salvation The Number of Completion), the trumpets of rams horns were blown and when the people shouted the walls collapsed before them. By faith they destroyed Jericho and obtained their promised inheritance.

Fuente: Discovering Christ In Selected Books of the Bible

Jos 6:3-20, 2Co 10:4, 2Co 10:5

Reciprocal: Deu 3:5 – General Jos 6:5 – and the wall Jos 6:20 – the wall Isa 25:12 – the fortress

Fuente: The Treasury of Scripture Knowledge

Heb 11:30. There was no physical force in the marching and shouting of the Israelites to bring down the walls of Jericho. The power of God brought them down, but it would not have been done had they not believed in God who told them (through Joshua) to march around. The power was in God as in other cases, but He would not have used it had the people lacked the faith to obey.

Fuente: Combined Bible Commentary

Heb 11:30. The writer now leaves the Book of the Law for the Book of Joshua, the record of the conquest of the land and of the complete fulfilment of the ancient promise. By faith (of Joshua and the whole people, the correlative of that Divine power which really did the deed) the walls, etc. As the great deliverance from Egypt was effected by faith and the boldness it produced, so the first victory in Canaan was achieved by persevering faith, the wall having been compassed about for seven whole days (see Joshua 6).

Fuente: A Popular Commentary on the New Testament

After the faith of Moses and the Israelites at the Red Sea, we have here the faith of Joshua and the Israelites before Jericho, recorded and related. Jericho was a walled and well-fenced city, and a frontier town, that kept them from entering into Canaan. God commanded them not to fight, but to walk, to go round the city seven days, and he would give them an unexpected entrance into it; they believe and obey, and the success was according to their desire: By faith the walls of Jericho fell down, &c.

Here note, 1. The grace exercesed, faith: they believed God upon his word, they enter Canaan at this frontier town; God remembers his promise, and disappoints not the faith and expectation of his people.

Note, 2. The readiness and exactness of the people’s obedience; they compassed the town so many days, they do what God commands, and no more; here is no mount raised, no engine planted, no sword drawn, they only walk, not fight. Doubtless the men of Jericho made themselves merry with this sight, and said one to another, “What, will these men beat down our city with their eyes? Will they conquer us only by gazing upon us?”

And farther, as the army only must encompass the city, so must the priests blow the rams’-horns; a contemptible mean! had they made use of the silver trumpets of the sanctuary, that had been a good ground to hope for success, they being the symbols and sacred signs of God’s presence with them; but verily trumpets of rams’-horns seemed more fit to move laughter, than to do execution; yet assuredly no ram of iron could have been so forcible for battery as these rams’-horns, when God had appointed them. It is the praise of omnipotency ofttimes to work improbabilities.

Note, 3. The event and success which followed their faith, and accompanied their obedience, The walls of Jericho fell down. Nothing can stand before the power of God and the faith of his people. If we will believe God’s promises, and execute his commands, we need no shifts nor artifices, no power nor policy of our own, to work deliverance for us.

Learn hence, That when faith makes use of the means prescribed by God, though it cannot discern what influence the means can have to the end aimed at, yet the issue and event shall certainly be according to God’s appointment and faith’s expectation; By faith the walls of Jericho fell down, after, &c.

Fuente: Expository Notes with Practical Observations on the New Testament

Those Who Overcame by Faith

It is by faith that the walls of Jericho fell ( Jos 6:1-21 ). Only faith that obedience of Jehovah and his servant would work could have destroyed such a city in such a way. They showed faith by obeying God and believing He would keep His promise. Because she believed in God’s power and hid the spies ( Jos 2:1-21 ), Rahab was not destroyed along with the city of Jericho. She became the wife of Salmon and bore a son named Boaz, both of whom are included in the Messianic line ( Heb 11:30-31 ; Mat 1:5 ).

The writer then explained he could go on but would stop for lack of time. He then listed several men of faith who would be familiar to his readers ( Judges 6:11-18; 4:1-5; 13:1-16; 31 ; 1Sa 16:1 – 1Ki 2:12 ; 1Sa 1:1-7 ). Through faith Barak conquered the Canaanites ( Jdg 4:4-24 ), Gideon defeated the Midianites ( Jdg 7:1-23 ), Jephthah subdued the Ammonites ( Jdg 11:1-33 ), and Samson slew the Philistines ( Jdg 13:24-25 ; Jdg 14:1-20 ; Jdg 15:1-20 ; Jdg 16:1-31 ). Fudge says Samuel and David both “wrought righteousness by the public administration of divine justice.” ( 2Sa 8:15 ; Psa 101:1-8 ). Canaan was received because of faith ( Jos 21:43-45 ; 1Ki 8:56 .) The lions mouths were stopped because of Daniel’s faith ( Dan 6:1-28 ).

Fire’s violence was quenched for Shadrach, Meshach, and Abednego ( Dan 3:1-30 .) Elijah “escaped the edge of the sword” ( 1Ki 19:1-21 ), as did Elisha and Jeremiah ( 2Ki 6:1-33 ; Jer 36:1-32 ). Gideon would fit the remainder of the descriptions ( Heb 11:32-34 ). Fudge notes the case of the widow of Zarephath ( 1Ki 17:17 ff.), the Shunamite woman ( 2Ki 4:17 ff.), and Eleazar, the scribe of 2 Maccabees 6:18-31, as some of the characters referred to in Heb 11:35 . These could have escaped the pain and suffering they endured had they been willing to deny God. Instead, they chose to suffer and be raised to a heavenly home later. Some of the hardships they had to endure are listed in verse 36. This could have been an encouragement for people who were also to face times of trial. Milligan mentions the mockings of Samson ( Jdg 16:25 ) and the beatings, bonds, and imprisonment of Jeremiah ( Jer 20:2 ; Jer 20:7 ; Jer 32:2-3 ). He then went on to site 2Ch 24:20-22 ; the works of Josephus; Jer 26:23 ; 1Ki 17:3-9 ; 1Ki 19:3-14 ; and other accounts of the prophets’ lives to show some of the other things described by the writer ( Heb 11:37 ).

Fuente: Gary Hampton Commentary on Selected Books

Heb 11:30. By faith The faith of Joshua and the Israelites in Gods promise; the walls of Jericho fell down Being smitten by the hand of God, without any human force; after they were compassed about In solemn silence, according to the divine command; seven days How absurd a spectacle soever their procession might appear to the besieged. As the land of Canaan belonged to the Israelites by a grant from God, the possessor of heaven and earth, it was proper that the first city which resisted them should be taken in such a manner as to demonstrate the truth of their title. And therefore God did not order them to attack Jericho with engines of war, but he ordered the priests, his immediate ministers, to carry the ark, containing the tables of his covenant, round the city daily for seven days, Jos 6:13; and to sound trumpets of rams horns, as summoning the inhabitants in the name of the God of Israel to surrender; the armed men going before, and the rearward following. And on the seventh day, having surrounded Jericho seven times, they raised a great shout, upon which the wall fell down flat, so that the people went up into the city every man straight before him, Heb 11:20. Thus were the inhabitants of Jericho and all the Canaanites made to know the supremacy and power of the God of Israel, and how vain it was to make any resistance. Macknight.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 30

By faith; that is, the faith exercised by Joshua and his followers. (Joshua 6:12-20.)

Fuente: Abbott’s Illustrated New Testament

11:30 {13} By faith the walls of Jericho fell down, after they were compassed about seven days.

(13) Jericho.

Fuente: Geneva Bible Notes