Exegetical and Hermeneutical Commentary of Joshua 6:1
Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.
Jos 6:1 . Now Jericho ] This verse is strictly parenthetical, and states the Historical circumstance which gave occasion for this Divine intervention.
was straitly shut up ] Vulg. “clausa erat atque munita.” “Was closid and waardid,” Wyclif Straitly = strictly, closely. Comp. Gen 43:7, “The man asked us straitly of our state.” Shakespeare, Richard 3. : . 85, 86:
“His majesty hath straitly given in charge,
That no man shall have private conference.”
Fuente: The Cambridge Bible for Schools and Colleges
This verse is strictly parenthetical. It is inserted to explain the declaration commenced Jos 5:14, and interrupted by Joshuas question and obeisance Jos 5:14-15, but resumed in Jos 6:2.
Straitly shut up – See the margin, i. e., not only shut, but barred and bolted.
Fuente: Albert Barnes’ Notes on the Bible
Jos 6:1-5
Now Jericho was straitly shut up.
Shut up
An old writer says that every carnal heart is a Jericho shut up; God sits down before it and displays mercy and judgment: it hardens itself in a wilful security and saith, I shall never be moved. What numbers of men there are who close their hearts and keep them barred against God! God might have thrown down the walls of Jericho at once, but you must remember that He uses means to accomplish ends. God required Israel to walk round Jericho. That was their part. God is not usually in a hurry. He can afford to wait until the seventh day before bringing down the walls. I dont read that the Israelites grew tired of waiting on this occasion. They went at it day after day quietly marching ahead. Here is a lesson of perseverance for us, We sometimes grow impatient. We see no good resulting from our own labours, and are disposed to murmur. (Charles Leach.)
Seven trumpets of rams horns.
The blast of the trumpet
was, in the Jewish feasts, the solemn proclamation of the presence of God. And hence the purpose of that singular march circumambulating the city was to declare Here is the Lord of the whole earth, weaving His invisible cordon and network around the doomed city.
1. Here is a confidence in the Divine presence, manifested by unquestioning obedience to a Divine command. Joshua had spoken; God had spoken through him. And so here goes; up with the ark and the trumpets, and out on to the hot sand for the march. It would have been a great deal easier to have stopped in the tents. It was disheartening work marching round thus. The sceptical spirit in the host–the folk of whom there are many great-grandchildren living to-day, who always have objections to urge when disagreeable duties are crammed up against their faces–would have enough to say on that occasion, but the bulk of the people were true, and obeyed. Now, we do not need to put out the eyes of our understanding in order to practise the obedience of faith. And we have to exercise common sense about the things that seem to us to be duties. But this is plain, that if once we see a thing to be, in Christian language, the will of our Father in heaven, then that is everything, and there is only one course for us, and that is, unquestioning submission, active submission, and, what is as hard, passive submission.
2. Then here again is faith manifesting itself by an obedience which was altogether ignorant of what was coming. We, too, have to do our days march, knowing very little about to-morrow; and we have to carry on all through life doing the duty that lies nearest us, entirely ignorant of the strange issues to which it may conduct. So, seeing that we know nothing about the issues, let us make sure of the motives; and seeing that we do not know what to-morrow may bring forth, nor even what the next moment may bring, let us see that we fill the present instant as full as it will hold with active obedience to God, based upon simple faith in Him.
3. Then, here, again, is faith manifesting itself by persistency. A week was not long, but it was a long while during which to do that one apparently useless thing and nothing else. Familiarity would breed monotony, but notwithstanding the deadly influences of habit, the obedient host turned out for their daily round. Let us not be weary in well-doing. (A. Maclaren, D. D.)
Religious work often seems impracticable
When we are in great religious moods, in sublime spiritual ecstasies, in immediate and vital touch with God, we are not afraid to adopt apparently impracticable measures in carrying out the purposes of righteousness and wisdom. What could be more ridiculous, from a purely military point of view, than the directions given for the capture and overthrow of Jericho? They had no relation to the event. The foolishness of God is wiser than the wisdom of men. We cannot always judge things by appearances. We ourselves are often startled by the want–apparent, at least–of adaptation of means to ends. The religious method may always be called impracticable. It is very slow; it does not seem to work with any immediate effect. What can be duller, slower, than what is generally understood as teaching? Yet it is by teaching that the kingdom of heaven is to be prepared for. It is a very slow method. One gleam from heavens own midday would startle the world more surely t Why not this sudden outburst of intolerable glory? Because there is no lasting in it, no power of duration and sustenance. Men cannot live upon such visions. Things that are not are employed to bring to nought things that are. Foolish things, little things, contemptible things, are used by the hand almighty to shake down towers and walls and temples and capitals, and bring them to nought before the throne of righteousness. Thus religion is not afraid of the impracticable–at least, of what may appear to be impracticable to those who look only upon the surface. Religion has never been afraid to claim prayer as one of its very pillars–the signature of its very power. What can, from the outside, be more futile and ridiculous than to be speaking into the vacant air–to exclude all living things upon the earth, and to speak to One we have never seen, and pour our hearts penitence, woe, hope, into an ear we cannot detect amid all the clouds which float through the heavens? Yet religion says, Continue instant in prayer; you have no other hope. Besides, processes may be long, and results may be brought about in startling suddenness.(J. -Parker, D. D.)
The seventh day ye shall compass the city seven times.–
The compassing of Jericho
1. The posture was a walking posture, as it had no direct or probable tendency for subduing the city, so it likewise seemed ridiculous to the rude citizens, who might well scoffingly say, What are these foolish people doing? Have they not had a walk long enough for forty years in the wilderness that now they have a new walk round about our walls, and that once every day for six days together? They desire indeed to possess our city, but they may compass it long enough before that posture can conquer it, &c. Besides, this posture seemed perilous as well as ridiculous. Yet God will make Jericho as well as His Israel know that He can give victory to their feet as well as to their hands. God oftentimes delighteth to go some way of His own (which is not mans way) and worketh His own will by such means, and in such a manner, as the world judges both perilous and ridiculous. As the greater was Gods glory in effecting this great work, wherein Israel contributed nothing to it, so the stronger was Israels faith in believing it should be effected, notwithstanding both the difficulty, danger, and improbability of means and manner.
(1) The term of place or space of ground they walked was, negatively, not an acre, or furlong, or any such measures of miles, nor was it a half-turn, but positively, it must be a whole turn, a compassing the city round about. Had they not gone round about, all had not been their own. They had conquered no more than they had compassed, so had done their work but to half part. It looks more like childrens play, in treading a maze, than any stratagem of warriors. All this was to teach Israel not to expect success from their own prowess or policy, but merely from the prescription and favourable presence of that God who can work what He pleaseth, even by the most contemptible ways.
(2) The term of time unto which this action was extended, this compassing the city, must be done once every day for six days together, but on the seventh day they must surround it seven times successively (Jos 6:3; Jos 6:11; Jos 6:13-16). Israel walks their circuit six times over for six days, and on each day return into their camp. Nothing was effected in order to Jerichos overthrow, so long a time they are held in suspense, for the exercise of their faith and patience. (C. Ness.)
Work which seems aimless
God taught His people to work six days, apparently doing nothing. It is easy enough to work for Christ when ground is manifestly being gained. Fighting is not hard work when souls are won to Christ; when an enemy goes down at well-nigh every blow, and many captives are delivered. It is far harder work to toil and do nothing. Thus Carey laboured for a lifetime marching round letters and languages and dialects, and probably some wondered how he could call that work for Christ. So David Livingstone spent his life in walking up and down Africa, and some well-meaning and good men asked, How can he call himself a missionary? He is merely a geographer, they said; he has been discovering the water-shed of a continent instead of carrying to its thirsty inhabitants the Water of Life. So little did they know of what was being done; so little, perhaps, did Livingstone himself sometimes know. We can see now that in all that, to some, aimless marching, Englands sympathy, Americas sympathy, the sympathy of all Christendom, was being won for Africa; and that the heart of the whole Church of Christ was being brought to feel, Those negroes must no longer be made slaves; those men and women must hear the gospel; the work of the great man who died upon his knees for Africa, and whose heart lies buried in Africa, must not be suffered–under God, shall not be suffered–to fall to the ground. It is very hard, however, to learn to do what seems to be nothing. It is hard for parents to teach their children, when all their labour seems so useless; fruitless work is hard for other teachers, and hard for preachers. God shows us here that it is enough for us to say, Am I doing faithfully and prayerfully and zealously what my Lord has bidden me to do?
A justifiable Sabbath work
Was it not contrary to the spirit of the law to make no difference on the Sabbath? As the narrative reads we are led to think that the Sabbath was the last of the seven days, in which ease, instead of a cessation of labour, there was an increase of it sevenfold. Possibly this may be a mistake; but at the least it seems as if, all days being treated alike, there was a neglect of the precept, In it thou shalt not do any work. To this it has usually been replied that the law of the Sabbath being only a matter of arrangement, and not founded on any unchangeable obligation, it was quite competent for God to suspend it or for a time repeal it, if occasion required. The present instance has been viewed as one of those exceptional occasions when the obligation to do no work was suspended for a time. But this is hardly satisfactory explanation. Was it likely that immediately after God had so solemnly charged Joshua respecting the book of the law, that it was not to depart out of his mouth, but he was to meditate therein day and night, to observe to do according to all that was written therein, that almost on the first occurrence of a public national interest He would direct him to disregard the law of the Sabbath? What seems the just explanation is, that this solemn procession of the ark was really an act of worship, a very public and solemn act of worship, and that therefore the labour which it involved was altogether justifiable, just as the Sabbath labour involved in the offering of the daily sacrifices could not be objected to. It was a very solemn and open demonstration of honour to that great Being in whom Israel trusted–of obedience to His word, and unfaltering confidence that He would show Himself the God of His chosen people. At every step of their march they might well have sung–I will lift up mine eyes unto the hills, from whence cometh my help. The absurdity of their proceeding, to the eye of flesh, invested it with a high sanctity, because it testified to a conviction that the presence of that God who dwelt symbolically in the ark would more than compensate for all the feebleness and even apparent silliness of the plan. It was indeed an exception to the usual way of keeping the Sabbath, but an exception that maintained and exalted the honour of God. And, in a sense, it might be called resting, inasmuch as no aggressive operations of any kind were carried on; it was simply a waiting on God, waiting till He should arise out of His place, and cause it to be seen that (Psa 44:3). (W. G. Blaikie, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VI
The inhabitants of Jericho close their gates, 1.
Continuation of the discourse between the captain of the Lord’s
host and Joshua. He commands the people to march round the city
six days, the seven priests blowing with their trumpets; and to
give a general shout, while marching round it on the seventh,
and promises that then the walls of the city shall fall down,
2-5.
Joshua delivers these directions to the priests and to the
people, 6, 7.
The priests and people obey; the order of their procession,
8-16.
He commands them to spare the house of Rahab, 17,
and not to touch any part of the property of the city, the whole
of which God had devoted to destruction, 18, 19.
On the seventh day the walls fall down, and the Israelites take
the city, 20, 21.
The spies are ordered to take care of Rahab and her family-the
city is burnt, but the silver, gold, brass, and iron, are put
into the treasury of the house of the Lord, 22-24.
Rahab dwells among the Israelites, 25;
and the city is laid under a curse, 26.
NOTES ON CHAP. VI
Verse 1. Now Jericho was straitly shut up] The king of Jericho, finding that the spies had escaped, though the city was always kept shut by night, took the most proper precaution to prevent every thing of the kind in future, by keeping the city shut both day and night, having, no doubt, laid in a sufficiency of provisions to stand a siege, being determined to defend himself to the uttermost.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Straitly shut up; not only by night, as before, Jos 2:5, but constantly and diligently.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Now Jericho was straitly shutupThis verse is a parenthesis introduced to prepare the wayfor the directions given by the Captain of the Lord’s host.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now Jericho was straitly shut up, because of the children of Israel,…. Or “it shut up”, or “was shutting, and was shut up” u; that is, the king and the inhabitants shut it up within; the Targum says with iron doors, and bars of brass, and it was blocked up without by the children of Israel:
none went out and none came in; none of their forces went out to make a sally on the Israelites, or to seek to make peace with them; nor any of their neighbours went in to them, to carry them any provision, or to assist them, or to be sheltered by them, not being able to do it because of the camp of Israel.
u “claudens et clausa”, Montanus, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
When Joshua had taken off his shoes, the prince of the army of God made known to him the object of his coming (Jos 6:2-5). But before relating the message, the historian first of all inserts a remark concerning the town of Jericho, in the form of an explanatory clause, for the purpose of showing the precise meaning of the declaration which follows.
(Note: If there is any place in which the division of chapters is unsuitable, it is so here; for the appearance of the prince of the angels does not terminate with Jos 5:15, but what he had come to communicate follows in Jos 6:2-5, and Jos 6:1 merely contains an explanatory clause inserted before his message, which serves to throw light upon the situation (vid., Ewald, 341). If we regard the account of the appearance of the angel as terminating with Jos 5:15, as Knobel and other commentators have done, we must of necessity assume either that the account has come down to us in a mutilated form, or that the appearance ceased without any commission being given. The one is as incredible as the other. The latter especially is without analogy; for the appearance in Act 10:9., which O. v. Gerlach cites as similar, contains a very distinct explanation in Act 10:13-16.)
This meaning is to be found not merely in the fact that the Lord was about to give Jericho into the hands of the Israelites, but chiefly in the fact that the town which He was about to give into their hands was so strongly fortified.
Jos 6:1 “Jericho was shutting its gates (vid., Jdg 9:51), and closely shut.” The participles express the permanence of the situation, and the combination of the active and passive in the emphatic form (lxx ; Vulg. clausa erat atque munita ) serves to strengthen the idea, to which still further emphasis is given by the clause, “no one was going out and in,” i.e., so firmly shut that no one could get out or in.
Jos 6:2-5 “And the Lord said to Joshua:” this is the sequel to Jos 5:15, as Jos 6:1 is merely a parenthesis and Jehovah is the prince of the army of Jehovah (Jos 5:14), or the angel of Jehovah, who is frequently identified with Jehovah (see Pentateuch, pp. 106ff.). “See, I have given into thy hand Jericho and its king, and the mighty men of valour.” (“Have given,” referring to the purpose of God, which was already resolved upon, though the fulfilment was still in the future.) “The mighty men of valour” (brave warriors) is in apposition to Jericho, regarded as a community, and its king. In Jos 6:3-5 there follows an explanation of the way in which the Lord would give Jericho into the hand of Joshua. All the Israelitish men of war were to go round the town once a day for six days. … , “going round about the city once,” serves as a fuller explanation of (“ye shall compass”). As they marched in this manner round the city, seven priests were to carry seven jubilee trumpets before the ark, which implies that the ark itself was to be carried round the city in solemn procession. But on the seventh day they were to march round the town seven times, and the priests to blow the trumpets; and when there was a blast with the jubilee horn, and the people on hearing the sound of the trumpet raised a great cry, the wall of the town should fall down “under itself.” The “jubilee trumpets” ( Eng. Ver. “trumpets of rams’ horns”) are the same as the “jubilee horn” ( Eng. Ver. “rams’ horn”) in Jos 6:5, for which the abbreviated form shophar (trumpet, Jos 6:5; cf. Exo 19:16) or jobel (jubilee: Exo 19:13) is used. They were not the silver trumpets of the priests (Num 10:1.), but large horns, or instruments in the shape of a horn, which gave a loud far-sounding tone (see at Lev 23:24; Lev 25:11). For , blow the trumpet ( lit. strike the trumpet), in Jos 6:4, , draw with the horn, i.e., blow the horn with long-drawn notes, is used in Jos 6:5 (see at Exo 19:13). The people were then to go up, i.e., press into the town over the fallen wall; “every one straight before him,” i.e., every one was to go straight into the town without looking round at his neighbour either on the right hand or on the left (vid., Jos 6:20).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Siege of Jericho. | B. C. 1451. |
1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. 2 And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. 3 And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. 4 And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. 5 And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
We have here a contest between God and the men of Jericho, and their different resolutions, upon which it is easy to say whose word shall prevail.
I. Jericho resolves Israel shall not be its master, v. 1. It was straitly shut up, because of the children of Israel. It did shut up, and it was shut up (so it is in the margin); it did shut up itself, being strongly fortified both by art and nature, and it was shut up by the obstinacy and resolution of the inhabitants, who agreed never to surrender nor so much as sound a parley; none went out as deserters or to treat of peace, nor were any admitted in to offer peace. Thus were they infatuated, and their hearts hardened to their own destruction–the miserable case and character of all those that strengthen themselves against the Almighty, Job xv. 25.
II. God resolves Israel shall be its master, and that quickly, The captain of the Lord’s host, here called Jehovah, taking notice how strongly Jericho was fortified and how strictly guarded, and knowing Joshua’s thoughts and cares about reducing it, and perhaps his fears of a disgrace there and of stumbling at the threshold, gave him here all the assurance he could desire of success (v. 2): See, I have given into thy hand Jericho. Not, “I will do it, but, I have done it; it is all thy own, as sure as if it were already in thy possession.” It was designed that this city, being the first-fruits of Canaan, should be entirely devoted to God, and that neither Joshua nor Israel should ever be one mite the richer for it, and yet it is here said to be given into their hand; for we must reckon that most our own which we have an opportunity of honouring God with and employing in his service. Now. 1. The captain of the Lord’s host gives directions how the city should be besieged. No trenches are to be opened, no batteries erected, nor battering rams drawn up, nor any military preparations made; but the ark of God must be carried by the priests round the city once a day for six days together, and seven times the seventh day, attended by the men of war in silence, the priests all the while blowing with trumpets of rams’ horns, Jos 6:3; Jos 6:4. This was all they were to do. 2. He assures them that on the seventh day before night they should, without fail, be masters of the town. Up on a signal given, they must all shout, and immediately the wall should fall down, which would not only expose the inhabitants, but so dispirit them that they would not be able to make any resistance, v. 5. God appointed this way, (1.) To magnify his own power, that he might be exalted in his own strength (Ps. xxi. 13), not in the strength of instruments. God would hereby yet further make bare his own almighty arm for the encouragement of Israel and the terror and confusion of the Canaanites. (2.) To put an honour upon his ark, the instituted token of his presence, and to give a reason for the laws by which the people were obliged to look upon it with the most profound veneration and respect. When, long after this, the ark was brought into the camp without orders from God, it was looked upon as a profanation of it, and the people paid dearly for their presumption, 1 Sam. iv. 3, c. But now that it was done by the divine appointment it was an honour to the ark of God, and a great encouragement to the faith of Israel. (3.) It was likewise to put honour upon the priests, who were appointed upon this occasion to carry the ark and sound the trumpets. Ordinarily the priests were excused from war, but that this privilege, with other honours and powers that the law had given them, might not be grudged them, in this service they are principally employed, and so the people are made sensible what blessings they were to the public and how well worthy of all the advantages conferred upon them. (4.) It was to try the faith, obedience, and patience, of the people, to try whether they would observe a precept which to human policy seemed foolish to obey and believe a promise which in human probability seemed impossible to be performed. They were also proved whether they could patiently bear the reproaches of their enemies and patiently wait for the salvation of the Lord. Thus by faith, not by force, the walls of Jericho fell down. (5.) It was to encourage the hope of Israel with reference to the remaining difficulties that were before them. That suggestion of the evil spies that Canaan could never be conquered because the cities were walled up to heaven (Deut. i. 28) would by this be for ever silenced. The strongest and highest walls cannot hold out against Omnipotence they needed not to fight, and therefore needed not to fear, because God fought for them.
Fuente: Matthew Henry’s Whole Bible Commentary
Joshua – Chapter 6
Plan to Conquer Jericho, vs. 1-5
There is no natural break between Joshua, chapters 5 and 6; the scene continues to be Joshua in the presence of the Lord, the Captain of the host. The chapter opens with a statement of the condition of Jericho.
It is closed and guarded, with no one leaving or entering. The inhabitants are greatly afraid, first because of the inexplicable escape of the spies who had got into the city, then their observation of the mighty miracle at the Jordan, when the Lord stopped the flow of the waters. The Lord now tells Joshua that Jericho will be given to him, proceeding to explain how it will be done.
Though Joshua was puzzled how he would assault it successfully, the Lord had for him a very simple plan, which required only trust in the Lord and obedience on their part. Once each day for six days the men are to march around the walls of Jericho, followed by the ark of the covenant, borne by the priests and seven more priests with rams’ horn trumpets.
On the seventh day they were to encompass the walls seven times, the priest blowing the trumpets. At the end of the seventh round the priest were to sound a loud blast of the trumpets and the people were to shout. Then the walls will fall down flat, so that the men can go straight up into the city of Jericho.
This plan left no room for doubt, and must be carried out implicitly, for it is the Lord who will have the victory, (Act 10:20).
Fuente: Garner-Howes Baptist Commentary
1. Now Jericho was straitly shut up, etc Jericho is said to be shut up, because the gates were not opened: as in time of war cities are guarded with more than usual care. It is added, by way of emphasis, that they were sealed, or locked up, (63) as if it were said that the inhabitants were attentive in watching, so as not to be taken by surprise. Hence, as it could not be taken by stratagem, the only hope of taking it was by open force. This tends to display the goodness of God to the children of Israel, who would have been worn out by a long and difficult siege, had not a substitute been early provided from heaven. Meanwhile there was a danger, lest being forced into a corner, they might be consumed by want and famine, as there was no means of obtaining food and provender in a hostile region. The Lord, therefore, that they might not sit down despondently before one city, assisted them by an extraordinary miracle, and opened up an entrance to them by throwing down the walls, that they might thereafter have the greater confidence in attacking other cities.
We now see the connection between the two first verses, in the one of which it is said, that Jericho was shut up, and the children of Israel thus prevented from approaching it, while in the other God promises that he will take it for them. He makes this promise with the view of preventing them from tormenting themselves with anxious thoughts. In one word, God, by this easy victory at the outset, provides against their giving way to despondency in future. We, at the same time, perceive the stupidity of the inhabitants, who place their walls and gates as obstacles to the divine omnipotence; as if it were more difficult to break up or dissolve a few bars and beams than to dry up the Jordan.
(63) The Septuagint has συγκεκλεισμένη καὶ ὠχυρωμένη, “completely closed and made sure, by being barred or barricaded.” — Ed.
Fuente: Calvin’s Complete Commentary
THE FALL OF JERICHO
Jos 6:1-27.
THE Fall of Jericho is one of the interesting and exciting records of Old Testament history. It involves at once the miraculous, and upon its face, the absurd. In consequence, it has for millenniums been a conundrum for believers, and the basis of a scoff for skeptics; and yet, here, as elsewhere, history confirms Scripture. That Jericho once existed cannot be successfully disputed. It occupied a large place in Old Testament history. There are more than fifty-nine references to it in the Books of the Bible. It is spoken of seven times in Numbers, three times in Deuteronomy, twenty-seven times in Joshua, once in II Samuel, once in I Kings, six times in II Kings, twice in I Corinthians, once in II Corinthians, once in Ezra, twice in Nehemiah, twice in Jeremiah, once in Matthew, once in Mark, three times in Luke, and in Hebrews. The Book of Maccabees also refers to it, and Josephus describes it, and the fertile plain about it, in glowing terms. In spite of the curse pronounced against it, it was rebuilt, and was prominent in the day of Jesus, as the parable of the man wounded on the way to Jericho would indicate; and even present ruins testify to the exact location.
We are not dealing, then, with a myth, but with an incident full of interest. It reveals The Wonder of Gods Ways, The Wisdom of Joshuas Word, and The Salvation of the Harlots House.
THE WONDER OF GODS WAYS
Now Jericho was straitly shut up because of the Children of Israel: none went out, and none came in.
And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour (Jos 6:1-2).
Gods promise is as completed history. The conquest was only in prospect, but the language is in the past tense. I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. His decision is history! When He speaks it is done even though it may yet remain to be accomplished.
The making of history is with God. His mind and hand determine the same. He who knows the end from the beginning can speak positively of any point lying between. Therein is the profit in prophetic study. Men may scoff and despise unfulfilled Scriptures, but tomorrow will turn their laughter into alarm, and their skepticism into awe.
His methods seem absurd to men.
Ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.
And seven priests shall bear before the Ark seven trumpets of rams horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets (Jos 6:3-4).
When ever did a city surrender without the drawing of a sword, or firing a gun, or even hurling a missile? When did walls crumble without the use of battering rams? Well, while these questions seem intelligent, the uniformity of events, of which we hear so much, does not confirm their sanity.
In the late war, Jerusalem fell without the use of a sword or the shot of a gun. Its gates opened and a man of God led his conquering army in with bared head, and in the Name of Jehovah took possession without the shedding of a drop of blood. After all, is the Jericho incident so absurd? and, after all, is the Jericho event so unscientific? Isnt it a fact that Christians have commonly triumphed by other than natural or rational means? Isnt it true that
God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
That no flesh should glory in His presence (1Co 1:27-29)?
The present debacle in Protestantism is due absolutely to the circumstance that an apostate church has rested its entire hopes for conquest upon natural and worldly means. We have purposed, by the battering ram of education, to tear down Chinese walls and walk in as conquerors; and lo, our battering ram has been turned against us and Russian leadership has invaded with another philosophy of life, anti-religious in character, but more in accord with the desires of natural men, and our mission to China is beginning to appear the utterly mistaken thing that it is. We have trusted to something else than the supernatural to conquer and we are facing defeat. After all, mans wisdom is not always wise.
Gods plans and commands are clear.
And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.
And seven priests shall bear before the Ark seven trumpets of rams horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
And it shall come to pass, that when they make a long blast with the rams horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him (Jos 6:3-5).
As usual with God, these commands are associated with the covenant. No man lives in intimate communion with the Heavenly Father and finds extreme difficulty to understand Him. No vocabulary known to the mortal tongue could make more clear a will and a way than God made both clear to His servant Joshua. This is a characteristic of the Divine custom. Men are not in darkness because God has not spoken, nor yet because His speech is abstruse and difficult to understand. Men are in darkness because, having ears they hear not. And mens programs fail because they have not conformed to the Divine plan; and expected victories come not, because they have not trusted absolutely to the Divine Word.
So much for The Wonder of Gods Ways. Let us turn, now, to
THE WISDOM OF JOSHUAS WORDS
And Joshua the son of Nun called the priests, and said unto them, Take up the Ark of the Covenant, and let seven priests bear seven trumpets of rams? horns before the Ark of the Lord.
And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the Ark of the Lord (Jos 6:6-7).
Joshua interposed no personal opinion. He is not doing here what his best judgment indicated. How many men tell us that they follow their own best judgments! That may be better than taking the opinions of other people, but it is a poor substitute for Divine commands. Jonah exercised his own opinion when he bought a ticket and set sail westward. He thereby thought to set aside a very plain command. We know the consequence. Pride of intellect closes the path into the Divine presence. Pride of intellect seeks to set revelation aside and names its mistaken meanderings rationalism. The wicked, through the pride of his countenance (or with the lifting of his nose) will not seek after God: God is not in all his thoughts (Psa 10:4).
Paul was an accomplished man, but after his regeneration he never put confidence in his culture, nor sought to correct revelation by his reason. It is very interesting to hear him defend what he has to say by reminding his readers of its source. I delivered unto you first of all that which I also received. That is exactly what Joshua did. Thats the sole function of any minister. We are not to proclaim our opinions. We are to emphasize the Divine mind and present the Divine plan and demand obedience to the same.
Joshua silenced the speech of even orators,
And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout? (Jos 6:10).
There has been more trouble in the camp of the saints because orators could not be kept silent than from any other source. The man who can speak, and knows it, wants to speak. He is anxious to deliver his opinion. Had he been privileged on this occasion, he would have broken up the program on the first day. He could have proven that the whole procedure was absurd by saying that solid walls did not crumble with silent circling, and that they were walking around at the risk of life itself; long before the seven days were up, they would be discovered as weaklings and destroyed to the last man by stones hurled by the hands of Jericho men.
There are men who get into the army of the Lord by some sort of registration, or church membership, that are orators. They must be heard on all occasions, and they are often dangerous men. They have the power to divide, to excite discontent, and to start rebellion. There are more churches in America split in twain today by glib spokesmen than by all other sources combined. They shout before God has bidden them shout. They speak when God is silent. They disorganize the army. They provoke defeat.
Joshua was to signal the time for a shout. The day I bid you shout, then shall ye shout. That day was to be the seventh daythe holy daythe triumphant day. When shall we shout? On the day that our Joshua came forth from the grave a victor against the same, and even conquered death and hell in our behalf. It is a type of the day when we also shall have a complete victory against every enemy, and shall, through the resurrection, triumph with Him. What a day of shouting that will be! The Lord Himself shall descend from heaven with a shout, and every sleeping saint of earth shall ascend from the grave with a shout. It is the day when every wall of opposition shall crumble, and when every enemy of the Christ shall succumb.
Do we sleep late on Sunday morning? Why?
And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.
And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city (Jos 6:5; Jos 6:16).
Let us learn two things: First, the seventh day was not a time for prolonged slumbers. If there is any day in the week when the Christian should be up early it is the Lords day, for of all the days of the week that should be the day for victory, for conquest. Shame on us that we so seldom see the rising of a Sundays sun! And if there is any day in the week in which, with shouts and praises to the Lord, we should prove our confidence, that is the day.
The critic may say that this number of people could not have marched around the city seven times that day. The Scriptures do not demand that; but the men of war did it, and the men of war are the only men that will ever use the Sabbath as it should be used, and win the victories that belong to the promises of His Word.
THE SALVATION OF RAHABS HOUSE
But Joshua had said unto the two men that had spied out the country, Go into the harlots house, and bring out thence the woman, and all that she hath, as ye sware unto her (Jos 6:22).
The covenant with Rahab was not forgotten. The double greatness of Joshua is herein suggested. First, in this while, or when there were a thousand things upon him, he did not forget this woman. There are those who laugh at the idea that God knows us individually and scorn the Scripture statement that the very hairs of your head are all numbered. All such ignore the fact that the greater the mind, the more possible for it to attend even to details. An infinite God does infinite things.
But Joshua was more than mindful; he was faithful. His word had been given; it must not be forgotten or left to fall.
We have a Joshua in Jesus, whose word is neither forgotten, nor yet faileth. He himself assured us that though heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled (Mat 5:18). The ground of Christian confidence is here. The promises are not only eternal; they are finding fulfillment in every case.
How firm a foundation, ye saints of the Lord!
Is laid for your faith in His excellent Word!
What more can He say, than to you He hath said,
To you, who for refuge to Jesus have fled?
The young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel (Jos 6:23).
And Joshua saved Rahab, the harlot alive, and her fathers household, and all that she had. (Jos 6:25).
Of all that God hath given Christ, He shall lose not a one. Our salvation is as sure as are His promises clear.
The harlot became an Israelite indeed. She dwelleth in Israel even unto this day. You will see that it is not impossible for a harlot to be saved. Let the New Testament teach us. The incident of the woman taken, but dismissed with the Lords forgiveness and injunction, Go and sin no more, the allusions to Mary Magdalene, the marvelous history of Florence Crittenden missions and like merciful movements prove that Christ can save the sinful woman. The Blood of Jesus Christ, His Son, cleanseth us from all sin (1Jn 1:7). The favor of our Joshua suffices for salvation.
The fate of the city was forever sealed.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it (Jos 6:26).
It would seem unlikely that a city so overthrown should ever be rebuilt again, and yet, such is the effrontery of man, that what God prohibits, he proposes to attempt, and this city was rebuilt. But as God is faithful to His Word in mercy, so God forgets not His Word of judgment. When we shall come to 1Ki 16:34, we will read, In his days did Hiel the Bethelite build Jericho. Nearly five hundred years has intervened, and yet, we are further informed, He laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which He spake by Joshua the son of Nun.
Who shall stand against the Divine judgment, and who dares to affront the Divine will? There are men who imagine that they can build cities without the Divine approval. Such cities, like Jericho, are destined not only to trials, tribulations, but to eventual overthrow. The greatest single need of the modern city is, God in the midst, as the greatest single need of the individual is God with him.
Fuente: The Bible of the Expositor and the Evangelist by Riley
THE SIEGE AND FALL OF JERICHO
CRITICAL NOTES.
Jos. 6:1. This verse is merely a parenthesis in the account of the interview, beginning chap. Jos. 5:13, and ending chap. Jos. 6:5. The division of the chapters in the midst of a deeply interesting narrative of only eight verses, is most unhappy. Was straitly shut up] Marg. Did shut up, and was shut up. The antecedent act of closingwhich probably followed the escape of the spiesand the continuance of that act, are both marked in the phrase.
Jos. 6:2. The Lord] Heb. Jehovah; the same as The Captain of the host of Jehovah, in chap. Jos. 5:14.
Jos. 6:4. Trumpets of rams horns] Trumpets of jubilee [Gesenius]. The word, the meaning of which is involved in considerable obscurity, appears to indicate a bent or curved horn, in distinction from the straight trumpet.
Jos. 6:5. Shall fall down flat] Lit. Fall down under itself. The wall was to fall to its foundations; the foundations themselves should give way. Every man straight before him] The overthrow of the wall should be so complete, that no soldier should have to deviate from a direct line in order to enter the city.
MAIN HOMILETICS OF THE PARAGRAPH.Jos. 6:1-5
THE SYMBOLICAL BATTLE
This plan of attack on Jericho seems to have been communicated for four reasons:
1. It was for encouragement. I have given Jericho, etc. It is as though, in the character of Prince of the host, the Lord had said to Joshua, Jericho is already yours; I have left nothing to accident. Each march, each days work, the place for human silence and human shouting, the order of march, and the hour of victory, are all planned. Israel was to see the assurance of triumph in the completeness and deliberateness of the arrangements.
2. These words were for direction. This was the first conflict in the new land, and nothing was to be left for human discretion. God would have no hesitation before the enemy; every movement was to be firm and measured. Our Heavenly Father loves that we should begin aright. He says, through Hosea, I taught Ephraim also to go, taking them by their arms. So it is here with the twelve tribes. God would have His soldiers know His way of fighting.
3. This outline of the first battle is given as an aid to faith in battles yet to come. Christ told Peter of his denial beforehand, not that this would help him much in that temptation, for in that he would fall; but it would help him afterwards to see how exactly his Lord had known the poor measure of his strength, and the exact force and results of the conflict. It is the same here before Jericho. These words are after the manner of Him who loves to tell events to His disciples before they come to pass, that when they come to pass, they may believe. How firmly Joshua would believe after this! His faith is seen nowhere more beautiful than in his overwhelming surprise at the defeat before Ai. When we are fighting for Christ, we should be astounded where things go against us; as it is, we are too often surprised when they make for our victory. This picture was for future trust.
4. This siegs of Jericho was to be a pattern fight. It was to be a model and sample for all the battles of Gods people yet to come. Certain principles are laid down and emphasized which were never to be forgotten. These may be summarised under three leading thoughts, some having regard to Man, some to Religion, and some to God.
I. Mans province and part in lifes conflicts. There is to be on the part of man:
1. Diligent labour. Once every morning these thousands of armed men were to walk round Jericho, and on the last day this labour was to be multiplied seven-fold. What else could God mean to say but thisThough I have given Jericho into your hand, you are to work nevertheless? Again, we are made to see in this history that Gods promises should not lead to inactivity. If Antinomianism had only been found oftener sitting at the feet of Scripture History, it might have found that the way of Gods predestination and of mans toil are so plainly one way that none need err therein. Coleridge has made his Ancient Mariner say of the ship becalmed in the tropics
Day after day, day after day,
We stuck, nor breath nor motion;
As idle as a painted ship
Upon a painted ocean.
And so some have lain becalmed on the promises. Men have failed to work for the salvation of sinners, have deliberately declined to teach the way of life even to their own children, weakly and wickedly saying, If these are elect, they will be brought to Christ without any effort of mine. Who could wonder if the ocean of Divine truth and precious promises became, to such, merely a painted ocean? Who could wonder if, before such a creed, and its correspondent life, those other words of the Mariner found a terrible application?
The very deep did rot: O Christ!
That ever this should be!
Yea, slimy things did crawl with legs
Upon the slimy sea.
He who lies becalmed and idle on doctrines or promises, will presently find that to him they are rottenness, and that, out of their corruption, horrible forms will arise to affright him, and to make his idle rest far more dreadful and unbearable than his life could ever have become by the most arduous labour. God always gives faith something to do.
2. As well as diligent labour, there is to be reverent obedience. God taught His people to work six days, apparently doing nothing. It is easy enough to work for Christ when ground is manifestly being gained. Fighting is not hard work when souls are won to Christ; when an enemy goes down at well nigh every blow, and many captives are delivered. It is far harder work to toil and do nothing. The work of the treadmill is so fearful because nothing is done; it is but grinding wind, say the wretched prisoners. Yet these Israelites were content simply to walk round Jericho day after day, doing nothing; and, scarcely less hard it may be to some, feeling very foolish, because of what seemed such aimless and useless toil. Thus Carey laboured for a lifetime marching round letters and languages and dialects, and probably some wondered how he could call that work for Christ. So David Livingstone spent his life in walking up and down Africa, and some well-meaning and good men asked, How can he call himself a missionary? He is merely a geographer, they said; he has been discovering the water-shed of a continent, instead of carrying to its thirsty inhabitants the Water of Life. So little did they know of what was being done; so little, perhaps, did Livingstone himself sometimes know. We can see now that in all that, to some, aimless marching, Englands sympathy, Americas sympathy, the sympathy of all Christendom, was being won for Africa; and that the heart of the whole Church of Christ was being brought to feel, Those negroes must no longer be made slaves; those men and women must hear the gospel; the work of the great man who died upon his knees for Africa, and whose heart lies buried in Africa, must not be sufferedunder God, shall not be sufferedto fall to the ground. It is very hard, however, to learn to do what seems to be nothing. The soldiers at Waterloo, who lay for hours beneath falling shot, waiting for Wellingtons cry, Up, guards, and at em, had by no means the easiest part of the battle. Elijahs toil seemed so hopeless as he cried, I only am left, that even from his brave lips, which were wont to speak in other tones, there came presently the wail, O Lord, take away my life. It is hard for parents to teach their children, when all their labour seems so useless; fruitless work is hard for other teachers, and hard for preachers. God shews us here that it is enough for us to say, Am I doing faithfully and prayerfully and zealously what my Lord has bidden me to do? If we are blameless there, we may still find room for the joy of obedience.
3. On the part of men there is to be, also, patient waiting. A week is not long at some work and in some places; yet it is long here. Think of it; a week of laughter from their foes; week on the battle-field; a week of what men would call ridiculous behaviour in the sight and presence of death! The old typical battle often repeats itself; we too have to wait, and we are to wait on, even when waiting has to be like that.
II. The sphere of religion in lifes conflicts.
1. In all our battles, religion is to be the prominent and central object before ourselves. In the midst of the Jordan, the Ark was made to seem everything in the eyes of the Israelites: the waters were kept back by that. So the Ark was made to seem the centre of interest and hope before Jericho: everything was to be arranged before or behind that. Thus our life is all to be counted off and planned in the light of God. He is to be the centre around which everything gathers, and from which every movement is to be reckoned. In some of our battles we need look on little else than God:take poverty; take sickness and pain; take bereavement; take sin. In each of our conflicts, God must be all in all.
2. Religion is to be shewn to be our one hope before our enemies. We are to make others feel that every expectation gathers about the Ark. Men, in their earthly conflicts, are tempted to two faults; one is to keep religion out of sight, the other is to make religion a parade, in which attention is drawn to themselves as being pious. Our hope in God is to be firmly exhibited, to the confusion of our foes; on the other hand, no trumpet is to sound saving just before the Ark of the Lord; all the sounds of triumph are to gather about His Name and Presence. We must so manage such exhibition of our religion as is necessary, that all eyes may be turned, not to us, but to Him.
3. Religion is not a system contrived to extol itself and its institutions, but a system designed to extol God. The very first battle in the land of the covenant should be long enough to manifestly cover one Sabbath. For what reason was this? Surely it could but be to shew that God is pleased not to absolutely fetter and bind His children by the religious services which He appointed for their help. In ordinary times, Sabbath law was sternly imperative; so imperative was it, that a Sabbath-breaker had been already stoned before the eyes of all Israel. The Sabbath was made for man, and so great a mercy must be rigidly guarded; not because it was an arbitrary and an inflexible command of God, but because it was so priceless a blessing for men. The sacredness of the Sabbath was to be jealously protected, even unto blood; the boon was so precious! But man was not made for the Sabbath, and thus, when mans necessities became urgent, the Sabbath was subordinate to him. Thus does God lay down Sabbath law, and religious law generally, even in these early days. History tells us that the Jews did not readily learn this lesson, and that in after years many were slain by enemies who chose this day on which to slay men who would not fight because it was the Sabbath. Religion is not a God-appointed burden to be hung round the necks of His children, to place them at a disadvantage before their enemies. There are places, on the shewing of Divine Love itself, where Sabbaths must give place to men. The farmer must tend his cattle on Sundays also. The soldier must sometimes fight on the Lords day, and is at liberty not merely to defend himself, but may, where needful, even assume the offensive. He who reads this gracious teaching reverently, will not find that it leads to lax thoughts of the Lords day. By so much as Gods mercy is gentle and discriminating, by so much are its requirements severe. It is precisely in this considerateness of our Lord, that a filial spirit will learn to stand in awe and sin not.
III. The influence and help of God in lifes conflicts.
1. All real power for victory is to be seen to be in Him. That is the secret of this strange plan of battle, in which Israel is to work hard doing nothing, and to work in absolute silence till the time comes for the falling of the walls The Lord is to be all our hope and all our trust. Each soldier in His army is to learn to say, My expectation is from Him.
2. With God for us, victory is always a mere question of time. The pattern battle was to teach this also. No faithful soldier of the Lord, from that day to this, has ever gone on fighting in the confidence of that, and found it untrue.
3. This symbolical battle, which shews that power is all of God, shews, not less clearly, that praise should be entirely to God. All the spoil, in this instance, was to be devoted to Him, as though He would have His people to know that everything, at all times, was His due. It is when we learn more truly to sing for victories past, that we shall find our victories more common and more glorious in the future. Some one has said, A line of praise is worth a leaf of prayer. While it is ever His right, perhaps even more because it is for our good, God would have us sing, Not unto us, O Lord, not unto us, but unto Thy Name give glory.
OUTLINES AND COMMENTS ON THE VERSES
Jos. 6:1. HUMAN FORTIFICATIONS AGAINST DIVINE POWER.
I. God designing the subjugation of rebellious men.
1. God sees the beginnings of rebellion. He marks the abodes of men from the first (Gen. 10:18-19). He beholds the iniquities of men (Gen. 13:13).
2. God warns the rebellious by solemn providences and judgments (Gen. 19:1-28). The plagues of Egypt, and the wonders of the wilderness, with the rumours which must have reached the Canaanites of the purpose and mission of the Israelites, should also have been taken as warnings.
3. God waits patiently and gives long space for repentance. From the destruction of the cities of the plain to the time of this encampment before Jericho, there was a period of about four hundred and fifty years.
4. When time and mercy fail, God makes coming punishment more and more manifest. The rumours of the past forty years are seen gradually taking form and substance in facts. The cloud of threatening grows darker and larger, and comes ever nearer, till it hangs immediately over the city. To come back to the figure befitting the history, the military lines in Gods war are being pushed nearer and ever nearer preliminary to the final assault.
II. Men fortifying themselves against Divine power. The city was very closely shut up and strongly secured. The Chaldee says that it was shut with iron gates strengthened with bars of brass.
1. The efforts of men to resist God are always weak and foolish. Iron and brass and stone, for gates and walls, are as nothing in the hands of Him who made them. Massive intellects, strong wills, and hardened hearts cannot hope to resist more successfully. He also made the minds, the wills, and the hearts which turn to rebellion, and rebellion does but make them more feeble.
2. The efforts of men to resist God are manifestly weak and foolish. The Red Sea divided, the Amorites overthrown, and the Jordan fleeing back before the approach of the Lord, might make it plain to any who were not foolishly infatuated that resistance would but aggravate ruin When the Lord of Sabaoth thus compasses the rebellious about with enemies, it were wise to cry with Jehoshaphat: We have no might against this great company that cometh against us, neither know we what to do; but our eyes are upon THEE. God loves to help the broken and contrite heart even at the last hour. Yet do the rebellious foolishly go on fortifying.
III. God visiting men in order to overthrow them. Sometimes Divine visitations are in love; sometimes they are in anger.
1. Some men are overthrown that they may be saved. Rahab and her family were thus delivered. Had others repented, they too might have been saved. God, who changes not, shews us at Nineveh that He loves to recall nothing so much as His messages of wrath.
2. Some are overthrown that they may be destroyed. Were Divine threatenings other than real, they would cease to have power; law would be at an end, and sin and confusion would run riot in an awful liberty.
IV. God overthrowing men by men.
1. This is His way with those who are saved. Jesus Christ comes into our humanity, first conquering it, and then delivering it. As Horace Bushnell has so forcibly pointed out in his sermon on Salvation by Man, deliverance comes from within the race. And it is instrumentally by men that deliverance goes on. It is by the foolishness of preaching that God saves those who believe.
2. This is often the Divine way with those who are destroyed, (a) God suffers the unrepentant to be tempted and led on to ruin by their fellows. (b) Saved men will witness in the day of judgment to the overthrow of those who have refused to believe (cf. Luk. 11:31-32).
The closed and barred Jericho an image
(1) of a closed heart;
(2) of a closed house;
(3) of a closed congregation. As the Lord gave Jericho into the hand of Joshua, so He still always gives (eventually) every closed heart, and every closed house, and every closed congregation, or even city, into the hand of His servants. [Lange.]
Every carnal heart is a Jericho shut up. God sits down before it, and displays mercy and judgment in the sight of the walls thereof: it hardens itself in a wilful security, and saith, Tush, I shall never be moved.[Bp. Hall.]
Jos. 6:2-3. JERICHO CAPTURED.
I. God would have His people WORK. The work to be done by Israel was to be:
1. Universal.
2. Done in Gods own appointed way.
3. Done daily.
4. Done in faith.
II. God would have His people WAIT. This delay must have sorely tried the faith and patience of the Israelites. How could they hope to win that city by simply going round and round? Probably the citizens of Jericho insulted them from the walls. God has His reasons for making us wait. It is for His own glory, we doubt not. We believe it will ultimately be for our profit.
III. God would have His people WIN. The victory is very sure; it will be very complete; it may, also, be very sudden; and it will be very glorious. [C.H. Spurgeon, Met. Tab. Pulpit.]
Jos. 6:3. It seemed good to Infinite Wisdom to appoint this method of besieging the city.
(1) To magnify Divine power, both to the Canaanites and to Israel, shewing that Omnipotence alone had achieved the work, and that God was infinitely above the need of the ordinary means of obtaining a victory.
(2) To try the faith and obedience of Joshua and the people, by prescribing a course of conduct that seemed to human wisdom the height of folly and absurdity, and also to secure a profound respect to all His subsequent institutions, however simple or contemptible they might seem.
(3) To put honour upon the Ark as the appointed token of Gods presence, and to confirm still more fully that veneration and awe with which they had always been taught to regard it. [Bush.]
Jos. 6:4-5, When God makes religion to be the centre round which these movements of war revolve, and the power by which victory is won, surely He would have us see that we should engage in nothing where we cannot ask Him to be with us, and hope to triumph nowhere unless He be present.
In this world of sin and strife, the consolations of religion, and the help of God, have sometimes to be sought even on the field of battle.
Religion carries her trumpets everywhere, and dares to be jubilant anywhere.
The city was to be compassed seven times; but we must look for the reason of this in men, not in God. Omnipotence would have found one journey more than sufficient.
1. God would give sinners space for repentance unto life eternal, even when hope of temporal salvation is cut off.
2. God would tench His children that punishment is ever to come after patience. Even Divine vengeance moves with slow and measured paces.
3. God would shew His servants that religion may have to compass sins strongholds not once, but many times, ere victory be secured.
The march of silence should teach us that the true soldiers of the cross are to know themselves to be nothing; and the shout of anticipation, that they are to know their Lord as faithful and all-sufficient.
When God makes a way for His people, each man may ascend straight before him to victory. The angular and devious ways which we have to traverse in lifes journey are not for lack of power in Him, but for want of discipline in us.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Instructions for Attacking Jericho Jos. 6:1-11
Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.
2 And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valor.
3 And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.
4 And seven priests shall bear before the ark seven trumpets of rams horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
5 And it shall come to pass, that when they make a long blast with the rams horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
6 And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams horns before the ark of the Lord.
7 And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord.
8 And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them.
9 And the armed men went before the priests that blew with the trumpets, and the rearward came after the ark, the priests going on, and blowing with the trumpets.
10 And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.
11 So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp.
1.
Why was Jericho straitly shut up? Jos. 6:1
The strongly fortified city of Jericho was shut up tightly because of the fear of the Israelite people which gripped the inhabitants. When all the kings of the Amorites who were on the side of the Jordan westward and all the kings of the Canaanites which were by the sea heard how the Lord had dried up the waters of Jordan from before the children of Israel, their hearts melted. There was no spirit in them any more because of the children of Israel (Jos. 5:1). These pagan people knew the Israelites were blessed by God himself. The actual Hebrew text says Jericho did shut and was shut up, an emphatic way of saying it was tightly closed against anyone going out or anyone coming into the city. The inhabitants were expecting an attack, and they were trying to prevent any infiltration of the enemy by securely locking up the city. They were also preventing any of the inhabitants giving aid to the Israelites or surrendering to them.
2.
What was the angels commission? Jos. 6:2
All the Israelite men of war were to go around the town once a day for six days. As they marched in this manner around the city, seven priests were to carry seven jubilee trumpets before the Ark. This implies that the Ark itself was to be carried around the city in solemn procession. On the seventh day they were to march around the town seven times, and the priests were to blow the trumpets, When there was a blast on the jubilee horn, the people were to raise a great cry. Then the wall of the town would fall down.
3.
What were the seven trumpets? Jos. 6:4
The trumpets of rams horns are the same as the rams horn in verse five. They were not the silver trumpets of the priests (Num. 10:1 ff.), but large horns, or instruments in the shape of a horn, which gave a loud far-sounding tone (see Lev. 23:24; Lev. 25:11). These horns were not the trumpets which were blown to signal the beginning of a march. They were the horns which were sounded as feast days were announced. The use of these horns for this predominantly military engagement would give a religious significance to the conquest of Jericho.
4.
In what order were the people to march? Jos. 6:7-10
The Ark, with the priests in front carrying the trumpets of rams horns, was to form the center of the procession. One portion of the fighting men was to go in front of it; the rest, to follow after. The priests were to blow the trumpets every time they marched around during the seven days. It was not until the seventh time of going around, on the seventh day that the people were to raise the war cry at the command of Joshua. Then the walls of the town were to fall.
5.
Why were the people to keep silent until the horns were blown? Jos. 6:10
The people were not to depend upon themselves at all for the conquest of the city until God had wrought His mighty act of deliverance. The sound of the trumpets of rams horns was to serve as a signal for the raising of the great war cry by the people of Israel. The blowing of a trumpet is frequently introduced into the writings of the prophets. The trumpet signaled the manifestation of the Lord in great judgments. The blowing of the trumpets and the raising of the war cry of Israel would encourage her soldiers to rise and fight. It would also throw terror into the hearts of the enemies.
Fuente: College Press Bible Study Textbook Series
VI.
(1) Now Jericho . . .This verse should be read parenthetically, and Jos. 6:2-5 should be taken as the orders given to Joshua by the captain of the Lords host.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
LORD, (that is, Jehovah,) and hence, too, Joshua was required to put off his shoes, (Jos 6:15,) for, like Moses at the bush, (Exo 3:5,) he was standing on ground made holy by the presence of the Holy One. This same angel was “entertained unawares” by Abraham in the plains of Mamre, (Genesis 18,) just after that patriarch had circumcised his son Ishmael; but before he left him he proved to be his covenant God, Jehovah.
It was very meet that this great Prince should now confer with his lieutenant, and give directions for the conquest of the first great city of Canaan which offered resistance to the Hebrew army.]
And did worship This act of low obeisance, or of bodily prostration, is commonly practiced in the East to superiors, and does not necessarily involve the rendering of divine honours. Joshua thought that some distinguished military chieftain had appeared on the theater of war. The fact that the stranger received worship from Joshua without reproof (Rev 22:9) indicates that he was a superior being. How incompatible is this whole account with the rationalistic exegesis which makes the appearance of the Angel only an inward vision or trance! Joshua sees the warrior at a distance, approaches and addresses him, and receives a reply. Such a description could not have been rationally given of an internal vision.
Fuente: Whedon’s Commentary on the Old and New Testaments
THE CAPTAIN OF THE LORD’S HOST REVEALED, Jos 5:13 to Jos 6:5.
[The chosen people have now by circumcision renewed their covenant with Jehovah; they have eaten the passover within the limits of the Land of Promise; they have tasted the new corn of the land. The time now approaches for them to proceed to the work of conquest, and the angel of Jehovah appears to Joshua, and reveals the divine plan for the destruction of Jericho.] 13. When Joshua was by Jericho He was apparently making a personal and private reconnaissance of the city, which was the key to the whole land of Canaan. See note on Jos 2:1.
A man over against him The subsequent account shows that he was a man only in form.
With his sword drawn The sword is a symbol of high executive power. The drawn sword intimates that that power is to be immediately exercised. Hence Joshua’s anxiety to know in whose behalf the mysterious stranger has drawn his sword.
Joshua went unto him Here is a remarkable display of courage on the part of Joshua. Good men, because of their faith in God, confront danger without fear.
Art thou for us, or for our adversaries? The idea of neutrality in the contest does not occur to Joshua as a possibility. In God’s battles there can be no neutrals. “He that is not with me is against me.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 6. The Taking of Jericho With the Help of YHWH.
In this chapter Joshua is assured that, although Jericho is closely shut up, and there was no obvious way in which Israel could enter it, it would be delivered into his hands, and he is therefore directed, along with the army, to march round the city on each of six days, accompanied by seven priests bearing the ark of YHWH, with seven rams’ horns sounding. And on the seventh day they were to go round it seven times in the same way, with the result that its wall would fall. Joshua communicated this order to the priests and the people, and they did as they were commanded, along with obeying other instructions he gave them, particularly that the city, and all in it, should be devoted to YHWH and nothing spared, except Rahab and her family and their possessions. Their mission was successful as YHWH had promised. All in the city were destroyed, and the city itself was burnt with fire, while the gold, silver, bronze, and iron were brought into the treasury of the house of YHWH. Rahab and her father’s household were saved alive, and the chapter is closed with an adjuration of Joshua, cursing any man who should rebuild the city.
Jos 6:1
‘ Now Jericho had closed the gates and were shut in because of the children of Israel. None went out and none came in.’
The news of the advance of the Israelite army across the Jordan had resulted in the people of Jericho shutting the city gates permanently. Those who lived around would have moved into the city for safety and it would be crowded. But none would now leave it until the Israelite army had passed. Their hope lay in the walls of that city, which, while it was not a very large one, was very strong. They knew that with their small numbers they were no match for the Israelites. But they had plenty of food, for the wheat harvest had been gathered in. The whole pear-shaped mound is only four hundred metres long (four hundred and thirty eight yards) and two hundred metres wide at its widest point and the city would probably not occupy the whole mound.
What could happen to someone found outside the city is illustrated in Jdg 1:24. It reads innocently enough but the man was probably given the choice of betraying the city or enduring a most horrific time. He would probably have ended up betraying the city anyway.
The archaeology of Jericho has produced a confusing picture. Garstang’s results were questioned by Kenyon, and Kenyon’s results, based on doubtful premises, have also been seriously questioned datewise (consider for example the criticisms of Bryant Wood). The matter is at present in abeyance. So little has been excavated that nothing can be accepted as demonstrated one way or the other. But the fact that it was unoccupied for over four hundred years from this time would have meant that few remains from this time could be expected to survive, due to weathering and predators. Thus it is doubtful if the archaeological questions related to this period will ever be solved. It was an ancient city going back to 8th millennium BC, having even at that early time a stone revetment wall and at least one round tower with a built in stairway. I was there in 1957 just after their discovery and vividly remember the great excitement at what was then a totally unexpected find. There are also remains of huts by the spring which go back even further.
Fuente: Commentary Series on the Bible by Peter Pett
Israel Destroys Jericho Jos 6:1-27 records the account of Israel’s destruction of Jericho.
Jos 6:4 And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
Jos 6:4
Jos 6:4 Scripture References – Note:
Num 10:9, “And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.”
Jos 6:19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.
Jos 6:19
Jos 7:11, “Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.”
Jos 7:21, “When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.”
Note Moses’ commandment on this issue:
Deu 7:26, “Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.”
Jos 6:17-19 Comments The Firstfruit Offering – God required the firstfruit of the land in order that He could bless the land. Therefore, this first city belonged to the Lord, with everything in it. Later, God allowed them to take the spoil of all other cities, but not this first one. Also note that in Jos 8:2 God let them have the spoil.
Jos 8:2, “And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it. “
The city of Jericho was fed by a spring that watered a lush and beautiful valley. This beautiful city and its surrounding would have been a delight for the children of Israel to possess, but it was dedicated to the Lord as a type of first fruits offering.
Jos 6:20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
Jos 6:20
Jos 2:15, “Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.”
Jos 6:23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.
Jos 6:23
Jos 6:23 “and they brought out all her kindred, and left them without the camp of Israel” Comments – Rachab and her family were initially placed outside the camp of Israel because they were unclean Gentiles. This was a practice instituted by the Mosaic Law for anyone that was unclean (Lev 13:46; Lev 14:1-32, Num 12:14, Deu 23:3). This may have been an issue of hygiene, such as with leprosy or childbirth. The camp of Israel was also considered a holy place where the Lord dwelt (Deu 23:14). They were later allowed into the camp and lived with the Israelites (Jos 6:25).
Deu 23:3, “An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:”
Deu 23:14, “For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.”
Jos 6:26 And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.
Jos 6:26
Deu 13:16-17, “And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever; it shall not be built again. And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers.”
Jos 6:26 “Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.” Comments – In construction in Uganda, the gates are placed last. This is because the entrance needs to be open and clear because of the busy traffic that takes place until the building project is nearing completion.
Note the fulfilling of this prophecy in 1Ki 16:34.
1Ki 16:34, “In his days did Hiel the Bethelite build Jericho : he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the LORD, which he spake by Joshua the son of Nun.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Siege of Jericho
v. 1. Now Jericho was straitly shut up, v. 2. And the Lord said unto Joshua, See, I have given into thine hand Jericho and the king thereof and the mighty men of valor. v. 3. And ye shall compass the city, v. 4. And seven priests shall bear before the ark, v. 5. and it shall come to pass that, when they make a long blast with the ram’s horn, v. 6. And Joshua, the son of Nun, v. 7. And he said unto the people, v. 8. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, v. 9. And the armed men, v. 10. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. v. 11. So the ark of the Lord, v. 12. And Joshua rose early in the morning, v. 13. And seven priests, bearing seven trumpets of rams’ horns before the ark of the Lord, went on continually and blew with the trumpets, v. 14. And the second day they compassed the city once and returned into the camp; so they did six days,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE VICTORY.
Jos 6:1
This verse (see above) is parenthetical. It explains why the captain of the Lord’s host appeared unto Joshua. The inhabitants of Jericho, though in a state of the utmost alarm, were nevertheless fully on their guard against the children of Israel. The commencement of hostilities imposed a great responsibility on Joshua. Success at the outset was, humanly speaking, indispensable. We may see what defeat involved for him by his distress in consequence of the check at Ai. The alternative was victory or annihilation, for the Israelites had no homes or fortresses to which they could retire. Joshua was therefore encouraged by a visible proof that he was under the protection of the Most High, to be yet farther assured by the marvels that were to follow. The use of the Pual participle with its fullest intensive sense, to strengthen the affirmation of the action by the Kal, is a singular construction. Literally rendered it is “shutting and closely shut up,” thus including
(1) the act of closing, and
(2) the continuance of that act,
(LXX), “clausa at que munita” (Vulg). So also the Chaldea paraphrase. The remainder of the verse strengthens still more the assertion of the state of siege. The king of Jericho, such was his alarm, regarded his city as a beleaguered one, from the mere presence of Joshua and his host in its vicinity.
Jos 6:2
And the Lord said. This is no new source of information for Joshua. Jehovah is here obviously identical, as commentators are generally agreed, with the “Captain of the Lord’s host” in the last chapter (comp. Gen 18:2, Gen 18:13; Exo 3:2, Exo 3:4). Thus shalt thou do six days. “Seven days together they walk this round; they made this therefore their Sabbath day’s journey; and who knows whether the last and longest walk, which brought victory to Israel, were not on this day? Not long before, an Israelite is stoned to death for but gathering a few sticks that day; now all the host of Israel must walk about the walls of a large and populous city, and yet do not violate the day. God’s precept is the rule of the justice and holiness of our actions” (Bp. Hall).
Jos 6:4
And seven priests shall bear before the ark. The Vulgate puts “on the seventh day” in connection with this part of the sentence; Luther also translates thus. The LXX; which Calvin and our translators and the majority of commentators follow, regard this part of the sentence as stating what was to be done on the six days, and rightly so, as Jos 6:8-14 clearly show. That the historian, as has been before remarked, did not always give the full instructions Joshua received is evident from this passage. The priests are not said to have been instructed to sound the trumpet on the six days; yet we learn from Jos 5:13 that they did so. It is rather implied than expressed that the ark was also to be borne in procession; but that this was (lone is evident from Jos 5:8. Seven trumpets of rams’ horns. There is no mention of rams’ horns in the original, which is trumpets of jubilee, i.e; of triumph (hardly as Gesenius, “alarm trumpets,” though not necessarily, with Dr. Vaughan in his ‘Heroes of Faith,’ “the emblems of festival, not of warfare”). The word is derived from the same root as the Latin is in the phrase Io Triumphe (cf. Greek ), and according to Gesenius our word “yule” is also derived from this root. The as the next verse shows, was a curved instrument, in shape like a ram’s horn, though not necessarily of that material; whereas the was a straight trumpet. Seven times. The importance of the number seven as indicative of completeness is here strongly indicated. Seven priests were to carry seven trumpets for seven days. The word for to swear, literally to be sevened, means to have one’s vow consecrated and confirmed by seven sacrifices or seven witnesses (see Gen 21:28, Gen 21:30). The number seven, says Bahr in his ‘Symbolik des Alten Testament,’ 1; 187, 188, is the sign of the relation, union, communion between God and the world, as represented by the number three and four respectively, just as twelve is in another relation (see note on Jos 21:3). Its meaning, according to Bahr, among the heathen is somewhat different. There it means the harmony of the universe, and is signified by the seven stars, to which, and neither more nor less, was the power of influencing man’s destiny ascribed. And the priests shall blow with the trumpets. “Fac tibi tribas ductiles, si sacerdos es, immo, quia sacerdos es (gens enim regalis effectus es et sacerdotium sanctum, de te enim scripture est), fac tibi tribas ductiles ex Scripturis sanctis” (Orig; Hom. 7 on Joshua).
Jos 6:5
When they make a long blast with the ram’s horn. Literally, as they draw out with the horn of jubilee, i.e; blow a prolonged blast (of. Exo 19:13). Here the word used is horn of jubilee, but not necessarily of ram’s horn, as our version, any more than the modern horn, though it takes the place of the more primitive instrument made of that material, must itself be a ram’s horn. So Rosenmuller. The word. in Hebrew is used in different senses, all, however, growing out of the one original sense. Thus it is used for a musical instrument, for rays of light, for the projections extending from the corners of the altar, and in Isa 5:1, for a mountain peak (like the German Schreekhorn, Gabelhorn, Weisshorn). Origen compares the blast of the trumpet at which the walls of Jericho fell, to the sound of the last trumpet, which shall finally destroy the kingdoms of sin. When ye hear. The Keri substitute here, as in many other places, for but unnecessarily. The Keri means at the very moment when, the Chethibh simply and less emphatically, “when” (see Isa 5:15). Flat. Literally, underneath it, i.e; the walls were to give way from their very foundations. Every man straight before him. There was no need to surround the city, nor to endeavour to enter it through a “practicable breach.” The walls were to give way entirely, and the warriors might advance at once, in the order of battle, and from the place in which they were at the moment when they raised the shout of triumph () for the inhabitants of Jericho alone were evidently no match for them in numbers (cf. Jos 10:3; Jos 11:1-3), though they might have hoped to hold out some time under the protection of their walls.
Jos 6:7
And he said. The text has they said. Our translators follow the Masoretic emendation. If we follow the original we must suppose that the priests, or, as with Keil and Knobel, the Shoterim (Jos 1:10), conveyed Joshua’s command to the troops.
Jos 6:8
He that is armed, or rather disencumbered, i.e; prepared for battle (see Jos 4:13). Similarly, in the next verse, “the armed men,” i.e; the host in marching order, as we say. Kimchi and Jarchi refer this to the Reubenites and their brethren, but without sufficient authority. Keil thinks that it was impossible that the unarmed people would have gone with the procession as “the rereward” (see note on Jos 5:13), because no command to that effect is given in Jos 6:3. But as he has told us in Jos 3:1-17; Jos 4:1-24; and as we have just seen in Jos 4:4. the command to Joshua is not fully given. A short abstract of it is given, and it is to be filled up in detail from the subsequent narrative.
Jos 6:10
Ye shall not shout. No sign of triumph was to be raised; but the Israelites, their priests, and the ark of their covenant were in solemn silence to encompass the city day by day, until they were commanded to raise the shout of victory. The people of Jericho knew only too well what this religious procession meant. As a military manoeuvre (so Calvin) it was worse than useless, it was ridiculous. It actually invited attack; nay, it afforded, if the interpretation in the note on Jos 6:8 be correct, an admirable opportunity for the slaughter of defenceless women and children by a sudden sally from the city. But the history of the Exodus was not unknown to the king and people of Jericho. The inspired law giver, with his miraculous powers, and his claim to direct intercourse with the Most High, was a personage only too well known to them, and his mission was only too sure a token of the Divine sanction which rested on their proceedings. His supernatural qualifications had evidently descended to his successor, and now it was terribly clear that this awful silent march, with the army equipped for battle, but not attempting to engage in it, the seven priests with their seven trumpets, the visible symbol of the Presence of the God of Israel, attended by the awestruck multitude awaiting the Divine pleasure, was but the prelude to some new interposition from on high, the mysterious foreshadowing of some hitherto unheard of calamity which should befall the devoted city. There seems in this narrative no choice between rejecting the whole as an absurd fable, or accepting it as the record of a “notable miracle.” The account is minute in its detail. The historian, if he be an historian, is distinctly impressed with the idea that he is relating a miracle. The obvious course for Joshua, if he were not relying on supernatural aid, was either to assault or to blockade the city. To perambulate it for days in the expectation of some convulsion of nature such as, we are told, frequently happened in that volcanic region, would have been the extreme of childish folly, and quite contrary to that common sense and military skill with which, as we have seen, Joshua undoubtedly was endowed. If he were possessed, seven days beforehand, with a conviction that an earthquake were imminent, such a persuasion would be of itself miraculous. Paulus’ idea of a mine having been sprung is still less compatible with our narrative. Von Lengerke, in his ‘Cana supposes that the astonishing success of the Israelites grew into a wonder in the hands of the narrator. But this involves the entire falsehood, not only of the command given to Joshua by Jehovah, but of the seven days’ perambulation of Jericho, and the remaining incidents of the siege, a theory not easily reconcilable with the minute accuracy of detail displayed throughout the narrative. The seven days’ circuit of Jericho must, therefore, either be denied altogether, in spite of the numerous evidences of genuineness which meet us in the narrative; or, if explained, the only explanation which is consistent with the fact is, that Joshua had received an intimation that he was not to expect to effect the reduction of the city by natural means, but was to wait patiently for an interposition from on high.
Jos 6:13
The rereward (see Jos 5:9). Literally, the gathering together and then the body of troops which collects the stragglers, the rear guard, as in Num 10:25; Isa 52:12; Isa 58:8. Calvin renders here by quia cogebat agmen. But the LXX. and Vulgate render by and vulgus reliquum. So Luther, der Haufe. The LXX; however, in Isa 58:9 translates the same word by , i.e; “qui extremum agmen ducunt, et quasi caudam efficiunt” (Rosenmuller). The word is not the same as that translated rereward in 1Sa 29:2, the only other place where our version has “rereward,” where there can be no question of the rendering being correct, since the literal meaning there is the hindermost.
Jos 6:15
And it came to pass on the seventh day. Why did God command this long pause of suspense and expectation? Even to teach us that His ways are not as our ways, and that we had far better leave the issue in His hands, than by our impatience to anticipate, and not unfrequently frustrate, the course of His Providence.Calvin. There is a time to act and a time to wait patiently. If we seek His guidance by prayer, God will tell us when to do either. And when it is our duty not to do anything ourselves, but to wait for the deliverance which He never fails to send in His own good time, let us be careful to restrain ourselves, lest by our rash intermeddling with His designs, we bring disgrace and disaster upon ourselves and His cause. Had the Israelites disobeyed His command, and instead of the solemn procession round Jericho, ventured to attack the city at once, it would have fared worse with them than at Ai, or at the wilderness of Pavan (Num 14:45). About the dawning. So the Chethibh. The Ken substitutes for , i.e; as soon as it was dawn. Literally, “as the dawn went up.” After this manner. Literally, according to this judgment, “sieur dispositum erat” (Vulg). For a similar use of see Gen 40:13, and compare the proverb mos pro lege.
Jos 6:16
When the priests. There is no “when” in the original, nor is it needed (see Keil).
Jos 6:17
Accursed. Rather, devotea, LXX. The original meaning of this word is derived from to “shut up.” Hence it originally means “a net.” With this we may compare the well known Eastern word harem, meaning the enclosed apartments reserved for the women of the family. Hence it comes to mean under a ban, devoted, generally to utter destruction under the pressure of a vow to God, as in Num 21:2, or in consequence of His command (see Le 27:29; Deu 13:15 (Hebrew 16); 1Ki 20:42, “the man of my devoting,” , etc). But in Le 27:21, Num 18:14, the as devoted to the Lord, became the property of the priest. This ban was the most solemn and tremendous religious sentence, the absolute and final excommunication of the old law. The sin of Saul (1Sa 15:1-35) was the sparing of anything whatever in the city which had been laid under the bana ban which Saul had been specially commanded to execute (1Sa 15:3) according to the principles laid down in Deu 13:1-18. When Keil, however, states that the ban “could never be pronounced upon things and property alone, but only upon open idolaters, either with or without their possessions,” he appears to have overlooked Le Deu 27:16-21, where a man may devote irredeemably to God property of his own. In his subsequent work, however, Keil qualifies this assertion by a consideration of this very passage. Idolatrous worship was the one thing which justified the Israelites in laying one of their own cities under the ban (see Deu 13:12 18, above cited). But (Deu 7:2) it had been pronounced against the Canaanites. Property, how. ever, save in the case of Jericho, seems to have been exempted from the ban (see Jos 8:2). Even at Jericho the silver and the gold, the brass and the iron, were placed in the treasury of the Lord (Jos 5:1-15 :19, 24). “Why,” says Theodoret, “was the city thus devoted? It was devoted on the same principle which offered the first fruits to God, since it was the first fruits of their conquests.” Because she hid. See for the peculiar form of this word as though it came from a quadriliteral
Jos 6:18
Accursed thing. Better,” thing devoted,” as this keeps up the idea of something solemnly set apart to God, to be dealt with as He thinks fit. Lest ye make yourselves accursed when ye take of the accursed thing. Rather, with Keil and Rosenmuller, lest ye devote the city to destruction, and then take of what has been thus devoted. And make the camp of Israel a curse. Literally, and put the camp of Israel in the position of a thing devoted. And trouble it (cf. Jos 7:25, Jos 7:26; also Gen 34:30).
Jos 6:19
Consecrated unto the Lord. Literally, as margin, holiness unto the Lord (cf. Exo 28:36; Exo 39:30; Le Exo 27:14, Exo 27:21; Jer 2:3). An expression used of anything specially devoted to God.
Jos 6:20
So the people shouted when the priests blew with the trumpets, and it came to pass. Literally, and the people shouted, and they blew with the trumpets, and it came to pass as soon as the people heard the sound of the trumpet. The latter part of this sentence is a more full and accurate repetition of what is stated in the former. The shouting and the blowing with the trumpets were all but simultaneous, but the latter was in reality the signal for the formera signal which was immediately and triumphantly responded to.
Jos 6:21
And they utterly destroyed all that was in the city. For a discussion of the difficulties arising from this fulfilment of a stern decree, see Introduction.
HOMILETICS
Jos 6:1-21
We come now to the command that was laid on Joshua. And hero we may observe three points.
I. SUCCESS WAS CERTAIN IF GOD‘S COMMANDS WERE OBEYED. God does not say, “I will give,” but, “I have given” Jericho into thine hand. Not only has the fiat gone forth, but the work is done, when the soldier of the Lord has made up his mind to obey the Lord’s commands. Thus, whatever be the work to which we set our hands, be it public or private, in the world or in our own hearts, so that it be for God, and it is our duty to do it, we must regard our success as assured. Moses hesitated and argued about his fitness for the task laid upon him. Jeremiah shrank from facing the children of Israel with his message of wrath. But the apostles of Christ, when sent forth to conquer the world by no other means than the proclamation of the truth, never stood appalled by the magnitude of the work, but were filled with a sublime confidence that all should be as God had said. So when we go forth to besiege some modern Jericho, let us hear beforehand the voice of God saying, “See, I have given it into thine hand.” We have only to ascertain clearly that the duty is laid upon us, that we are not laying a presumptuous hand upon a task which is not meant for us. This done, we may go boldly forward on our way.
II. THERE ARE STRONGHOLDS WHICH WILL YIELD TO PRAYER ALONE. Jericho was taken by no other means than by the seven days’ procession. The rest of the cities of Canaan were taken by storm in the ordinary way. But Jericho was the first of them. Thus it often pleases God, when we enter first upon our warfare, to remove some temptation from us in a striking and wonderful manner in answer to prayer. This is to serve as an encouragement to us, as a proof both of His presence and of His power. Many of God’s saints can tell of such encouragements, mercifully vouchsafed to them when commencing the struggle against sin, that they might know experimentally for themselves, and not by the report of others, that the Lord was indeed the Almighty. When some work is going on for God in which it is impossible for us to join, we may aid it by our prayers. And those prayers may prove mightier than the feeble efforts of those actually engaged in the work. When those in whom we have an interest are wandering far from God, and it is not our place to instruct or rebuke them, we may pray for them; and many are the souls which have been converted to God through the might of prayer alone. So when the Church of Christ suffers persecution from worldly men, she is not to use worldly weapons in her defence. Let her be steadfast and diligent in her daily offering of intercession and praise, and the walls of Jericho that frown above her shall fall down flat, and she shall divide its spoils.
III. EACH HAS HIS APPOINTED SHARE IN THE ATTACK ON EVIL. Our attack is to be an united and orderly one. No disorderly rout encompassed Jericho, each “fighting for his own hand.” There was a fixed order in the attack, in which each had his proper share. The ark of God was carried by the priest; that is, the ministers of religion are to lead the way in public and private intercession for the cause. They blow with the horns of jubilee; that is, they sound the note of war against the evil against which they are arrayed. They stir God’s people up to the fight. And when the time appointed has come that the assault haste be made, their prayers, intercessions, exhortations are redoubled; the people respond to their efforts by raising their voices unanimously in the same holy cause; the bulwarks of the stronghold of evil give way; and Israel advances, every man straight before him, to raze it to the ground.
The actual fulfilment of God’s commands now demands our notice. We may observe here:
I. THAT GOD‘S PEOPLE ARE SECURE FROM ALL DANGER WHEN IN THE WAY OF DUTY. From a military point of view, as has been already observed, these dispositions were absurd. To compass the city in this manner was to invite attack. Yet it was done because God commanded it, and no evil ensued. So a Christian is ever safe, however much worldly wisdom may condemn him, if he be in the path of duty. “No weapon that is formed against him shall prosper.” We must not mind exposing ourselves to the scoffs and jeers of the profane, the grave remonstrances of the worldly minded, the prophecies of failure on the part of the timid and timeserving, No matter how imprudent our action, according to the world’s standard; so long as it be right it will certainly prosper at last. All great movements for good have been branded at the outset as enthusiastic folly. Yet faith and perseverance have succeeded in the end. The walls of many a spiritual Jericho have been brought to the ground by a steady persistence in what was known to be right, however unreasonable it may have seemed to unbelievers.
II. WE MUST NOT BE “WEARY IN WELL DOING.” For seven long days did the strange procession encompass Jericho. Not the slightest effect was produced of any kind till the prescribed task was accomplished. Bishop Hall, regarding the number seven as indicative of completeness, tells us that there are many of our infirmities which we must not expect to overcome till the end of our lives. Not till then will God vouchsafe us the measure of faith to overthrow them finally. Meanwhile we must watch and pray and follow the ark and continue in our round of devotion, until the time comes for God to visit us. We must not be depressed if no signs of progress appear, if, after having encompassed the city six days, and six times on the seventh day, all appears as usual We must patiently wait God’s time, and when He announces the hour of triumph, and not till then, we may rejoice that our enemies are in our power.
III. GOD DEMANDS THE ABSOLUTE SURRENDER OF ALL CARNAL AFFECTIONS. Jericho and all it contained was to be utterly destroyed. And so, as far as we are concerned, must all the desires of this lower world be put down. No doubt it was a great temptation to the Israelites (Achan’s case proves that it was so) to see so great a store of valuable things doomed to destruction. “To what purpose is this waste?” was a question which must have occurred to many there. So it is a sore temptation to the Christian to see this world’s goods within his reach and he forbidden to grasp them. They were intended to be enjoyed, and why should he not enjoy them? Youth seeks after the indulgences of the flesh, after recreations and amusements. Manhood strives after the prizes of this worldpower, wealth, honours, rewards. They are innocent in themselves; why should we not possess them? Because they are devoted. This does not refer to pleasures and blessings God has put in our hands. If He has blessed them we may safely use them. But pleasures, and honours, and emoluments for their own sake, things which to grasp at would lead us from the path of dutythese are the spoils of Jericho, devoted to God, which we may not touch. Self denial, simple discharge of duty from conscientious motives, and the consequent absence of ambition or greed of gain, willingness to accept the lowest place, disinclination to accept riches, honours, positions of influence, and authority, unless to decline them would clearly be wrongthese are the characteristics of the true servant of God. He makes a holocaust of all vain desires and selfish motives, and is willing to give up the richest prizes earth can offer, unless God gives them to him.
HOMILIES BY R. GLOVER
Jos 6:8
Siege of Jericho.
The Red Sea; a land where there was no water; want of food; terrors of the spies; the warlike people of Bashan; Jordan impossible; a Jericho impregnable. Such are the successive strains made on the faith and resolution of Israel. God’s people go from strength to strength, but also from difficulty to difficulty. Never is it the case that the difficulties are entirely done and the prospects entirely bright. On their newest difficulty let us spend a little time; for all of us have our Jerichos to face and to subdue. And I ask you to observe first,
I. THE IMPOSSIBLE TASK HERE SET THEM. I doubt not the stoutest warriors so estimated it. Kitto (Pictorial Bible on this chap) describes, from his own experience of a siege, the confidence felt by all Asiatics when protected by walls, and the despair with which they face them, even today, though in some degree familiar with the use of artillery. Before that was invented a walled city was deemed almost unreducible, except by starvation, by the desultory warriors of Syria. Here they could hardly, without themselves starving, starve them out. They were unfamiliar with all the science of war. Had no theory of sapping or breaching to aid them. To leave such a fortress in their rear would be to subject themselves to attack from that side, while to carry it by assault was utterly beyond their power. An impossible task is set them. And such are many of the tasks assigned us. Sometimes, indeed, there are easy duties assigned to our opening powers. “The bruised reed is not broken” with a burden beyond its strength. But our duties in this world are always on a scale which assumes we have omnipotent help within our reach: Abraham’s charge to leave ancestral home: that of Moses to invade Egypt and liberate God’s people: that of David to earn a right to the throne of Israel: that of Esther to save her people: that of the Apostles to “heal the sick and cast out devils,” and subsequently to “go and teach all nations:” that of all the saints in all ages. Bushnell has a sermon on “Duty rot measured by ability,” his text being the command to feed the multitude”Give ye them to eat”given to men with only five barley loaves and two small fishes. We have all tasks like the reduction of Jericho, utterly beyond our unaided strength. To enter through the strait gate; to keep the narrow way; to overcome in the conflict with principalities and powers in high places; to be steadfast unto death; to secure, by our testimony, our efforts, our prayers, the salvation of those who are perishing around us; to hope against hope; to gather meetness for the inheritance of the saints in lightoh, what impossible tasks are these? But we “can do all things through Christ, which strengtheneth us,” and instead of being dismayed at the impossibilities we should rather rejoice, for a precept of impossibility is a promise of omnipotent help. Shrink not from the Jericho you have to assail. God will give it into your hand. Secondly observe
II. THE METHODS OF FAITH. Prescribing their task. He prescribes the method of it as well. They are to march round Jericho once a day for six days, and on the seventh day seven times; the people silent, the priests sounding the trumpets and horns. Only once, when specially bidden, is Israel to shout. We read nothing of mounds, battering rams, slingers picking off the soldiers on the walls, nothing of mines or ladders. The method was not one of war but one of faith. The very trumpets are priestly trumpets, the sounds of which were calls to prayer and promises of help. So much they were to do, and nothing more. In subsequent engagements they would have to fight; in this God alone would work. And the method prescribed is accordingly one virtually of prayer and waiting. “Stand still and see the salvation of God:” a method in which their faith is at once
(1) tried,
(2) honoured, and so increased.
In this respect how like many methods which Christ prescribed. In His miracles, for instance, you will observe that the faith of the recipient was invariably in some way or other tested, brought to light, and only then rewarded. “Go to the pool of Siloam and wash,” seemed a precept as unlikely to bring sight as marching round Jericho was to destroy its walls. “Take thy hook and take up the first that cometh up,” was an unlikely way of paying tribute. “Go show yourselves to the priests,” He said to the ten lepers, and only after they had started they were cleansed. His methods are always such as try our faith first and then reward it. Here is a road to the conquest of Jericho which the doubters in the camp thought would prove very long indeed. “Of what use could it be to march round and round, always reconnoitring, and never doing anything more?” How they would point to the growing confidence of the besieged, who from their walls could be seen mocking the futile display of strength! But such was the method prescribed to test and elicit their faith. As the multitude fed by Christ were required to sit down on the grass, to indicate thereby their faith and expectation, so Israel was required to march round Jericho. And we sometimes are required to pursue methods of faith which seem little likely to work much result: to be meek where high spirit would seem more useful; to wait with patience where fussy enterprise would seem more effective; to meet error with argument instead of repressing it by force; to observe sacraments whose object or philosophy we can hardly understand; to obtain the things we desire by deserving rather than by greedily seeking them. Do not murmur at the methods of faith which are enjoined. In the case of Jericho the method was successful On the seventh day, when the people shouted at Joshua’s signal, the walls of Jericho fell flat. “The earth shook and trembled: the foundations of heaven moved and shook because he was wrath.” And in an instant, without a stone protecting them, without their people marshalled, without any array against their foes, Israel can enter and destroy. The ways of the enemy seem short, but are long and fruitless. God’s ways seem likely to be long, but are short and direct. Take His ways, and however for a while your patience may be tried, the end, bringing all you hoped for, will reward you for all suspense and all delay.G.
HOMILIES BY E. DE PRESSENSE
Jos 6:20
The taking of Jericho.
The taking of Jericho is the first great victory of the Israelites over the Canaanites. It is a type of the victory of the people of God over their adversaries. We learn from it the secret and the method of success in this conflict.
I. The first thing demanded of the people of Israel is A GREAT ACT OF FAITH. It was no slight exercise of faith to believe that the sounding of the sacred trumpets would suffice to overthrow those massive walls which rose like impregnable ramparts around the city. It was necessary that the besiegers should rise above all the merely material aspects of the situation, and endure, as said the writer of the Epistle to the Hebrews, “as seeing him who is invisible,” and relying wholly on His word (Heb 11:27).
II. This faith is not a mere feeling of trust; IT INVOLVES ALSO A POSITIVE AND PERILOUS DEED. The Israelites are not to wait in inaction the working of a miracle on their behalf; they have a direct command to obey. The ark is to be triumphantly borne, sometimes to the stirring sound of trumpets, around the walls of Jericho, from the top of which the enemy might take deadly aim at the besiegers. Thus, for Israel to believe is to obey; it is to act in spite of danger. This is the faith of which it is said that it “overcomes the world” (1Jn 5:4).
III. THIS FAITH FINDS A RESPONSE IN THE MIGHTY GRACE OF GOD. That grace delights in sovereign manifestations. In the exercise of His absolute freedom, God has often chosen “things that are not to bring to nought things that are,” (1Co 1:28), thus magnifying His grace by the very disproportion between the results and the apparent means used to effect them. What power is there in the sound of a trumpet to shake the solid foundation of a city wall? Can its shrillest blast make the massive granite tremble to its fall? God will show that the power is His alone; that Israel’s confidence must be in no arm of flesh, but in Him only. Undoubtedly He does often make use of those natural means which are of His own appointment, and His grace is not in the ordinary course of things opposed to nature. Religious life is not magic, but those grand manifestations of Divine sovereignty which are called miracles bring us into immediate contact with the sovereign power of God from which all blessed influences flow. Let us not forget, moreover, that there is a distinction to be observed between what may be called the creative period of the religion of redemption, and its subsequent stage of preservation and development. The current of the new life must first hollow out its channel, before it can pursue its even way between the banks of a defined course. Hence with regard to miracles, there is a great difference between the age which saw the first beginnings of Christianity, and our own day, which is an era of development only.
IV. The fall of the walls of Jericho before the blast of the sacred trumpets is an apt symbol of THE TRIUMPH OF SPIRIT OVER MATERIAL FORCE. The sacred trumpets accompanied the songs of Israel, its hymns of worship raised to the true God. It was this glorious truth of the one living and true God which finally subdued the Canaanitish nations. Mens agitat molem. Mind moves matter; it always triumphs over material obstacles. Force can avail nothing against it, because it is itself the power of God. Primitive Christianity saw the citadel of paganism fall before it. All-powerful Rome fell prostrate when the gospel trumpet sent forth its sonorous voice into the midst of a down trodden and decaying world. Thus, also, in a later age did the fortress of Romish superstition crumble into ruin before Luther’s hymn, which embodies the whole spirit of the Reformation. The hymn on justification by faith was like Israel’s trumpets to the Papal Jericho. “Believe only, and thou shalt see the glory of God” (Joh 11:20).E. DE P.
HOMILIES BY J. WAITE
Jos 6:20
Strongholds.
When the writer of the Epistle to the Hebrews says, “By faith the walls of Jericho fell down after they had been compassed about seven days” (Heb 11:30), he sets his seal to the supernatural character of this event. Not by any kind of natural forceundermining, storming, or even earthquakebut by the faith that lays hold on the unseen power of God, was the effect produced. It was a link in the chain of marvellous Divine manifestations by which those times were signalised. The miraculous element is inseparably interwoven with the fabric of the history. It can be denied here only by those who are prepared to relegate the whole to the region of fable and romance. The fall of this fortified city of Jericho had a peculiar meaning, and stood in important relation to the events that followed. As the strongest fortress of Canaan, its conquest was the key to the possession of the whole land. As pre-eminent, probably, in its wickedness, its doom was a prophecy of the unmitigated judgments of God on the abominations of Phoenician idolatry. The solemn procession of the ark, time after time, around the city was a significant declaration of its sovereignty over it and all that it contained; and when at last it fell, it was as the first fruits of the harvest field, “accursed”devotedto show that the whole land was His. Thus were the Israelites taught that an inheritance which they had not won for themselves by their own skill and strength, but which had been given to them by the Lord (Jos 6:2, Jos 6:16), must be held in unreserved allegiance to Him (Psa 44:3). We see in this event a typical representation of the Divine conquest of the powers of error and evil in the world. It prefigures the assault of the kingdom of light upon the kingdom of darkness, and sets forth, as in acted parable, the apostolic truth, “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds” (2Co 10:4).
I. IN JERICHO ITSELF WE SEE A TYPE OF THE STRONGHOLDS OF INIQUITY IN THE WORLD.The city was “straitly shut up; none went out and none came in” (Jos 6:1). The combination of the passive and active forms here indicates how the natural strength of the fortifications was supplemented by the resistive spirit of the people. We are reminded of those conditions of the human soul in which it is impenetrable by the influence of Divine truth; resolute in its unbelief, impenitence, corrupt affection, evil habit; closely shut against the powers that would bring into it a new and nobler life. But the picture of the closed city suggests not so much the resistance of the individual soul to redeeming influence, as that of the conspicuous forms of evil existing in the worldfalse systems of thought, corrupt institutions, pernicious social usages; strongholds of infidelity, vice, tyranny, superstition, idolatry. We are reminded how deeply rooted they are, how strong in the radical tendencies of human nature and in the traditionary custom of ages. Like Jericho, the very hot bed of Canaanite pollution, in the midst of its glorious palm groves, so do these forms of evil stand as blots on the fair creation of God, and cast their deadly shadow on the otherwise glad life of man. It is against these that the kingdom of truth and righteousness wages an exterminating war, “casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.”
II. THE MODE OF THE CITY‘S FALL IS SUGGESTIVE OF THE RELATION EXISTING BETWEEN THE HUMAN INSTRUMENT AND THE DIVINE POWER IN THIS SPIRITUAL CONFLICT. Note the apparent impotence of the means used in view of the end to be answered. This silent procession of the ark and the armed host round and round the walls, the silence broken only by the rude music of the priests’ rams’ hornswhat a solemn farce it must have seemed! We can imagine with what derision it was greeted by the men of the city. If that is all the power that can be brought against them, they have little need for fear. The spiritual analogy is plain. To men destitute of faith, incapable of discovering the resistless force that lies behind them, the instruments of the kingdom of Christ seem very feeble. The workers of iniquity, within their refuges of lies, bold in the strength of “blood and custom,” laugh at weapons such as these. “The preaching of the cross is to them that perish foolishness” (1Co 1:18). But outward appearances are a very false rule of judgment. The sovereign power can work through meanest, simplest instruments. Their efficacy is often in inverse ratio to their apparent feebleness. “We have the treasure in earthen vessels, that the excellency of the power may be of God, and not of us (2Co 4:7). “God hath chosen the foolish things of the world to confound the wise,” etc. (1Co 1:27-29).
III. THE DELAY OF THE ISSUE AFFORDS A LESSON IN THE PATIENCE THAT WAITS ON GOD IN THE PATH OF OBEDIENCE AND SERVICE. The seven days’ process, in addition to its symbolic meaning, was a trial of the faith and constancy of the people. “By faith the walls fell down,” because it was confidence in the unseen Power that kept both priests and warriors steadfast in their seemingly meaningless and profitless round till the appointed time. All great issues in the onward progress of the kingdom of Christthe fall of corrupt institutions, the doom of reigning iniquitieshave their appointed time. This applies pre-eminently to the grand final issue: “Of that day and hour knoweth no man.” But in the fulness of the time the glorious vision shall appear. The slowness of the process of destruction and restitution is strange to us. We cry, in our moments of impatience
“Oh, why these years of waiting here,
These ages of delay?”
But “he that believeth shall not make haste.” He knows how to wait, “For the vision is yet for an appointed time,” etc. (Hab 2:3, Hab 2:4). Faith, on its watchtower, sees the grand procession of events moving on to the end of the days, when “the Lord himself shall descend from heaven with a shout, with the voice of the archangel and the trump of God,” to lay the last stronghold of Satan in ruins, and “create the new heavens and the new earth wherein dwelleth righteousness” (1Th 4:16; 2Pe 3:13).W.
HOMILIES BY S.R. ALDRIDGE
Jos 6:20
Delusive trust.
“The wall fell down fiat.” A strong city besieged; yet no trenches opened, no batteries erected against it, no engines of assault employed. Armed men in two divisions, separated by the ark and priests who precede it, compass the city once a day in silence, save for the sound of the horns blown by the seven priests. After six days the marching commences early in the morning, and the circuit is completed seven times, when the priests blow a long peculiar blast, the whole host upraises a loud cry, and behold the wall of Jericho, with its lofty battlements, totters and falls. The joyful soldiers, in perfect order, rush triumphantly into the city, and put to the sword the dismayed inhabitants. Many days have these inhabitants wondered at the strange method in which they are besieged. Fearing the Israelites, they have remained behind the shelter of their fortifications, and waited to receive their foes’ attack, and lo! in a moment they are laid bare to a merciless onslaught. History is instructive; it contains lessons for all ages. Let us try and lead some lessons written clearly on the prostrate walls of Jericho.
I. We are reminded of THE INSECURE DEFENCES ON WHICH MANY RELY. All men arc not unmindful of the ills of life to which they are exposed; many distinctly recognise the fact that the castle in which they dwell is, or soon may be, surrounded by foes. But against these they have made preparation, and are confident of their ability to resist the most impetuous attack. A store of wealth has been accumulated to guard against poverty; and to be the centre of a group of friends will surely prove an adequate security against the invasion of loneliness or melancholy. Alas! how unstable are the foundations on which rest the hopes of men. Successive losses reduce the millionaire to beggary; and removals and deaths strip the gayest man of the company in which he delighted.
“After summer evermore succeeds
Barren winter, with his wrathful, nipping cold.”
Lest a good man should be forgotten, we erect a tablet “in lasting memory,” and ere a year has elapsed a fire consumes it to ashes.
II. THE SUDDENNESS WITH WHICH TRUSTED DEFENCES ARE CAST DOWN. Often there is little warning prior to the catastrophe, scarcely the rumbling that precedes an earthquake. Feasting amid splendour, the handwriting is seen on the wall, while the enemy is entering the city by the dry bed of the river. The head of a family labouring to provide for its wants is stricken down by disease or accident, and the strong arm which kept the foe at bay is suddenly powerless.
III. THE REASON OF THE DESTRUCTION IS SOMETIMES TO BE FOUND IN THE FACT THAT MEN WERE FIGHTING AGAINST GOD. Hitherto we have considered the general lot without distinction of persons. All are subject to a reverse of fortune; “There is one event to the righteous and to the wicked.” Yet the author of this last clause remarks, “Surely I know it shall be well with them that fear God; but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not God.” The downfall of the seemingly impregnable fortifications of Jericho was due to the might of Jehovah fighting on behalf of His people. It was a strife between true religion and idolatry. And today, whilst “all things work together for good to them that love God,” the troubles which beset the ungodly may be intended as correctives or judgments. We cannot be oblivious of modern instances where the thunderbolt of Divine wrath has fallen on guilty nations and individuals. The hand of the Almighty can be as truly traced as in the sudden overthrow of Sodom and Gomorrah. His day comes upon men “like a thief in the night,” and just when the wall of defence is most needed does it full, leaving the inhabitant a prey to terrible assault. If the vessel’s unseaworthiness were discovered in the harbour, what mattered it? but to find it out on the tempestuous ocean, this is misery indeed. Call to mind Voltaire’s wretched lament upon his deathbed, that popular applause could then do naught to help him: “I have swallowed nothing but smoke; I have intoxicated myself with the incense that turned my head.” Happy may we count ourselves when God exerts His power, and shows us the penetrable character of our security, while yet there is time to seek a remedy. Did not Paul rejoice that the bright light from heaven revealed the darkness in which he had been travelling, and that the “knowledge of Christ” completely overcame his old self-righteous ideas? His boasted privileges and conformity to law yielded at the first breath of the words of Christ, and Christianity, defied so arrogantly, reigned within his breast. Perhaps, O Christian, thou wast rating too highly some of the pleasures of earth, refined though they were, and in mercy thou hast been at a stroke deprived of them
IV. THE IRRETRIEVABLE DESTRUCTION which God effects. The walls of Jericho were not rebuilt, at least by the inhabitants; and on the man who in after years presumptuously endeavoured to act in defiance of the threat of Joshua was seen a terrible fulfilment of prophecy. The temple of Jerusalem is another example of lasting ruin. But in the spiritual realm it is no matter for regret that a curse rests upon the reconstruction of a wicked security. The obstacle to the admission of the Saviour into the heart once surmounted should never again be built up. The hold of the world once loosened should never be allowed to environ us again. Never can the hour in which the utter defencelessness of the soul was realised be blotted out of the book of memory; and all the after lessons which stern experience has taught us are indelibly imprinted upon the mind. The uprooting of our affections caused by the loss of a loved one; the failure of friendship in the time of exigency; the sickness that dismissed the shows of life and confronted us with the realities of eternity: these events have burnt themselves into our very being, and are become part of ourselves. To bring the matter to a practical issue, ask, Where do we place our trust? Is it not wisdom to choose as our refuge the unchanging God; not to trust any arm of flesh, but to rest in the mercy and love of the Eternal? Not to structures which human skill erects, but to the everlasting hills will we look for aid. “As the mountains are round about Jerusalem, so the Lord is round about his people.”A.
Fuente: The Complete Pulpit Commentary
Ver. 1. Now Jericho was straitly shut up While every necessary preparation was making in the camp of Joshua for the attack of Jericho, the king of that city, on his part, took all possible precautions for his security. Having refused the offers of peace, which were doubtless made him by the Hebrew general, (see Deu 20:10.) and resolved to defend himself to the last extremity, he had shut himself in Jericho, and set so good a guard there, that Joshua, who kept the place blocked up, could carry on no intelligence with, nor know what passed in it. The city, according to Onkelos, was shut up with gates of iron, and bars of brass; so that no one could issue out either to fight, or to talk of peace. The adventure of the spies, who had crept into Rahab’s house, was a sufficient caution not to be satisfied with keeping the place shut by night only. We may further observe, that the division of the Bible into chapters and verses is not always very exact, and may frequently mislead readers. This chapter should not naturally have begun till the 6th verse; for the five first verses are a continuation of the discourse addressed by the Captain of the Lord’s hosts to Joshua, on shewing himself to him: or the foregoing chapter should have ended at ver. 12 as the account of the appearance of the angel and of the conference begins at ver. 13. It is certain, that the words in ver. 1 in this chapter, are properly only a parenthesis of the sacred historian, prudently added to shew the necessity of the miracle.
Fuente: Commentary on the Holy Bible by Thomas Coke
SECTION SECOND
The Contests of Israel with the Canaanites
Joshua 6-11
A. Contests against particular cities
Joshua 6-8
______________
1. The Capture of Jericho
Joshua 6
a. Preparation for the Capture
Jos 6:1-14
1Now Jericho was straitly shut up [lit. had shut up (her gates) and was shut up], because of the children [sons] of Israel: none went out, and none came in. 2And the Lord [Jehovah] said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and [omit: and] the mighty men of valour [strong heroes]. 3And ye shall compass the city, all ye men of war, and go round about the city once: thus shalt thou do six days. 4And seven priests shall bear before the ark seven trumpets of rams horns [seven alarm-trumpets1]: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. 5And it shall come to pass, that when they make a long blast with the rams horn [alarm-horn], and [omit: and] when ye hear the sound of the trumpet, all the people shall shout with a great shout: and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
6And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams horns 7[alarm-trumpets] before the ark of the Lord [Jehovah]. And he [they2] said unto the people, Pass on, and compass the city, and let him that is armed3 pass on before the ark of the Lord [Jehovah].
8And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams horns [alarm-trumpets] passed on before the Lord [Jehovah], and blew with the trumpets: and the ark of the covenant of the Lord [Jehovah] followed them. 9And the armed men went before the priests that blew with the trumpets, and the rere-ward came [went] after the ark, the priests [omit: the priests] going on, and blowing with the trumpets.4
10And Joshua had [omit: had] commanded the people, saying, Ye shall not shout, nor make any noise with your voice [let your voice be heard], neither shall any word proceed out of your mouth, until the day I bid you shout, then shall ye shout. 11So [And] the ark of the Lord [Jehovah] compassed the city, going about it once: and they came into the camp, and lodged in the camp.
12And Joshua rose early in the morning, and the priests took up the ark of the 13Lord [Jehovah]. And [the] seven priests bearing seven trumpets of rams horns [alarm-trumpets] before the ark of the Lord [Jehovah] went on continually, and blew with the trumpets: and the armed men [as in Jos 6:9] went before them; but the rere-ward came [went] after the ark of the Lord [Jehovah], the priests [omit: the priests] going on, and blowing with the trumpets [as in Jos 6:9]. 14And the second day they compassed the city once, and returned into the camp. So they did six days.
b. Capture and Destruction of Jericho
Jos 6:15-27
15And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same [this] manner seven times: only on that day they compassed the city seven times. 16And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord [Jehovah] hath given you the city. 17And the city shall be accursed [devoted], even [omit: even] it, and all that are therein, to the Lord [Jehovah]: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. 18And ye, in any wise keep yourselves from the accursed thing [from that which is devoted], lest ye make yourselves accursed, when ye take of the accursed thing [that which is devoted], and make the camp of Israel a 19curse [devoted thing], and trouble it.5 But [And] all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord [Jehovah]: they shall come into the treasury of the Lord [Jehovah]. 20So the people shouted when the priests blew6 with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. 21And they utterly destroyed [devoted] all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
22But Joshua had [omit: had] said unto the two men that had spied out the country, Go into the harlots house, and bring out thence the woman, and all that she hath, as ye sware unto her. 23And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred [Heb. families, and so Bunsen], and left them without the camp of Israel. 24And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord [Jehovah]. 25And Joshua saved Rahab the harlot alive, and her fathers household, and all that she had; and she dwelleth in [in the midst of] Israel even [omit: even] unto this day; because she hid the messengers which Joshua sent to spy out Jericho.
26And Joshua adjured them [caused them to swear] at that time, saying, Cursed be the man before the Lord [Jehovah], that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it. 27So the Lord [Jehovah] was with Joshua; and his fame was noised [omit: noised] throughout all the country [in all the land.]
EXEGETICAL AND CRITICAL
With this sixth chapter begins the second section of the first part of our book, giving us in a continuous narrative the history of the conquest of the land. It offers critical difficulties in only a few passages (Jos 8:12-13 compared with Jos 8:3 and Jos 8:30-35), so that even Knobel describes it as an exhibition, in the main regular and consistent, of the wars of Joshua, by the hand of the Jehovist. In so far it is advantageously distinguished from the report of the passage through the Jordan (chaps. 3, 4) The style is excellent, and rises often (Jos 7:8; Jos 10:1-27) to a strikingly beautiful representation of deeds of war wrought by God through Joshua and the people of Israel; comp. Introd. 1, p. 3. Poetical passages are twice (chaps. Jos 6:26 and Jos 10:12-15) introduced. A certain delicate humor is betrayed in Joshua 9. From Jos 10:28 to Jos 11:23, the traits just noticed are absent, and a sort of monotony in the chronological enumeration of conquests appears. Chapter 12 is a very valuable historical document, from Jos 6:9 onward in particular, to which Bunsen has rightly called attention.
So much in general concerning this extremely interesting section, chaps. Jos 6:1 to Jos 11:23. We proceed now to the explanation of Joshua 6, which relates the capture of Jericho.
[On the connection between this and the preceding chapter, see the translators remarks on p. 66.]
a. Jos 6:1-11. Preparation for it. Jericho had, at the approach of the Israelites, closed its doors so that no one went out and no one came in. Jehovah now commands Joshua to march around the city with the ark preceded by priests giving blasts on alarm trumpets, once each day for six days in succession, but on the seventh day seven times, and promises that then her walls shall fall down. This command Joshua imparts to the priests with the people, for immediate execution, (Jos 6:6-7), which then also follows (Jos 6:8-11).
Jos 6:2. See, I have given We find a similar expression in Jos 11:6. Here, however, the Israelites themselves were to adopt no warlike measures for the taking of the city. Jericho must fall rather through the immediate help of God, that is, through a miracle.
Jos 6:3-5. Signal trumpets. = . That these two designations (Jos 6:4-5) signify the same musical instrument is clear, and may be inferred directly from our passage. It may be also further assumed as probable that and (Num 10:2; Num 10:8) are not identical, but , rather a crooked instrument, and hence called , and , the straight trumpet frequently represented on Egyptian monuments (Keil, Com. on J., p. 158). The interpretation of on the other hand occasions difficulty. According to Frst it has two significations: (1) Ram, Aries, from the unusual, intrans. , to be compressed, hard, strong, according to this , or even alone, Exo 19:13, would mean rams horns as a wind instrument. This signification appears already in the Targum () and the Jewish expositors, who follow indeed the tradition (Rosh–ha–Shana 3); and from the latter we learn that in old Arabic the word had the same sense; Phnic. the same (Mass. 7); (2) (from II) Sound of Jubilee, sound of joy (related to the pr. nom. ) as a designation of the great feast of Jubilee on the tenth of the seventh month in each fiftieth year, which was proclaimed with trumpets through the whole land. Lev 25:8. That the same word should have these two radically different significations is, if not exactly impossible, yet in this case improbable, since the year of jubilee ( ) was announced, as Frst himself says, by the , and from this evidently had its name, as Winer (Realw. s. v. Jubeljahr), Oehler (Realencyk. x. p. 131) take for granted, after the example of older interpreters, especially Groddeck, De verisim. voc.signif., Danz. 1758. On this supposition the question arises, whence the derivation of , and how it is to be explained. Either it is from a root not in use, which, as Frst assumes, should mean to be compressed, hard, strong, the same as the Phn. , from which then or = the strong, the ram (as also means properly strength): this is supported by reference to the inscription of Marseilles, l. 7. In this view, would be rams-horn, rams-horn-trumpet, and the year at the beginning of which they blew the rams-horn, and which received its name from this. Or, as Gesenius (Thes. ii. 561) teaches, from an onomatop. , to sound out, to shout, Lat. jubilare, as the related , Jdg 5:28, signifies to call, to call aloud, and in Aram. is employed expressly of the call of jubilee. Thus would be = , and = (Lev 25:8) = alarm-signal or jubilee-trumpet. The would mean the same, and would be the year at whose commencement the alarm-horn or trump of jubilee was sounded, and which hence derived its name. This etymology is decisively favored by the name, , of the son of Lamech, Gen 4:21, who was the inventor of the harp and syrinx. We must therefore adopt this explanation. The double plural , as in Num 13:32, , Deu 1:28, . Ewald, 270. [See Gesen. Lex. s. v. .]
The number seven of the trumpets, priests, days, is significant, for which compare Gen 21:30, and a multitude of Old and New Test, passages in Winer, art. Zahlen. [Smiths Dict. art. Seven.] The circuit marches were thirteen in all, six during the first six days, and seven on the last, which was probably, as the Rabbins have assumed, a Sabbath. It might be objected that, according to Exo 20:9-11, no work was to be done on the Sabbath; but this circuit was no work, but rather a religious transaction of the nature of worship, performed in obedience to a special command of God, to whose glory the walls of Jericho fell precisely on the Sabbath. The object of these encompassing marches, about which much has been said, as been well indicated by Knobel, who says: Jericho was to fall as the first-fruits of the Canaanitish cities manifestly by Israels God. The repeated compassing of the city directed attention with the sharpest intensity towards what was finally to come to pass, and when the event came, left no doubt that Jehovah was its cause, while the courage of Israel is thereby raised also, and the despondency of the Canaanites increased.
In substantial agreement with this Keil remarks, that The repetition during several days of this procession about the city could only be designed to exercise Israel in unconditional faith and patient trust in the power and assistance of God, and to impress deeply upon him that it was the omnipotence and fidelity of Jehovah alone which could give into his hand this fortified city, the bastion of the whole land.
Jos 6:5. Every man straight before him. Over the prostrate walls should the Israelites enter Jericho, and each one straight forward, so that their order should be preserved as far as possible. In Joe 2:9, it is said likewise of the locusts: like men of war they climb a wall, and every one marches on his way.
Jos 6:6-7. Joshua issues the needful commands.
Jos 6:8-11. The first circuit, in which the order of procession was, (1.) the armed men; (2.) the seven priests with their seven trumpets; (3.) the priests with the ark of the covenant; (4.) the remaining warriors as a rear-guard. = agmen claudere. This duty on the march through the wilderness devolved, according to Num 10:25, on the tribe of Dan; whether on this occasion also cannot be determined.
Jos 6:9. That blew with the trumpets. Not according to the Kethib , but the Keri which Knobel prefers as unquestionably the true reading. [Keil holds to the Kethib.]
Jos 6:10. Ye shall not shout. That should be done first on the seventh day, at the express command of Joshua. Silently and without a voice, for six long days, under the prolonged clangor of the trumpets, the people marched around and around the City of Palms, whose inhabitants ventured no sortie. Perhaps they were imposed upon by the sublime silence which was maintained throughout this delay.
Jos 6:11. At evening of the first day they came into the camp to spend the night.
Jos 6:12-14. So they did for six days, without intermission.
b. Capture and Destruction of Jericho. Jos 6:15-20. The seventh day. Now the Israelites begin their march very early, with the dawn, because they have to make the circuit seven times. If we suppose that Jericho had a compass of an hours journey, then a formal porcession like this, which moved slowly, would require at least one hour and a half to accomplish it. This would give for the seven circuits ten and a half hours. But to this we must add the absolutely necessary rests of at least a quarter of an hour each; and if we assume one after the first, second, and third circuits, and so on to the end, the six will amount to an hour and a half. This added to the ten and a half makes twelve hours. The fall of the wall, accordingly, must have taken place near evening. The Sabbath would then be about over and the work of destruction might begin.
Jos 6:17. And the city shall be devoted. (only once , Zec 12:11) from = to cut off, in the Hiph. to devote, to withdraw from common use and consecrate to God = sacrare, is, (a.) with active signification, the devotement of anything by Jehovah, his putting under the ban, the result of which is destruction, Mal 3:24; Zec 14:11; 1Ki 20:42; Isa 34:5; or (b.) with pass, signif. thing devoted, doomed, laid under the ban, that is, devoted to Jehovah without the possibility of being redeemed (in distinction from other devoted objects), Lev 27:21. In the latter sense it stands here, Jos 6:17-18, and in Jos 7:1 ff., 1Sa 15:3-9. Quite correctly therefore, Starke long ago remarked: A devoted thing (Bann) (LXX. , Num 21:2-3; Deu 7:2; Deu 20:17) was that which had been doomed to the Lord, which no man might employ for his own use, but which was either put away and destroyed utterly to the honor of God, as the men and beasts in this passage, a propitiation, as it were, to the divine justice, that this might be glorified; or it was consecrated to the special service of God, as here all precious and useful metals, Lev 27:21; Lev 27:28; Deu 2:34; Deu 3:6; Deu 7:2; Deu 7:26; Deu 13:15-17; Deu 20:26 ff. See also the explanation to Jos 2:11.
Rahab alone should be spared, because she had concealed the spies. The oath of the latter is mentioned only to them (Jos 6:22), but not before the people.
Jos 6:18 contains a warning which Achan, to his own destruction and that of his family, neglected (Joshua 7).
Jos 6:20-21. Capture of the City. At Joshuas command, the people who have before marched in silence around the city raise a battle shout. The trumpets clang. The walls of Jericho fall flat (prop, under themselves, ), the people of Israel pass in and devote everything that is in the city, man and woman, boy and gray-haired sire, cattle, sheep, and asses, with the edge of the sword (Gen 34:26, and very often in our book). [On instrumenti, see Ges. Lex., p. 501 e. fin.]The miracle here related has been explained by a sudden earthquake (J. D. Michaelis; Bartholm, Jewish History, ii. p. 22; Jahn, Bibl. Archologie, ii. p. 174 ff.). But nothing of that stands written here (Knobel). Nor is anything said of undermining the walls; manifestly a miracle was wrought, according to the entire view of the author, by the God of Israel present upon the ark of the covenant. See Doctrinal and Ethical 2.
Jos 6:22-25. Rescue of Rahab. This is effected in consistency with the promise, and oath of the spies.
Jos 6:22. Go into the harlots house. This house appears not to have fallen, although it was built on [or against] the wall.
Young men. The Heb. has very often this signification, Gen 22:3; Gen 34:19; Gen 37:2; Jdg 8:20; Jer 6:6; 1Sa 30:13; LXX. ; Vulg. juvenes.
Jos 6:23. And left them without the camp. After the analogy of Lev 24:14, Num 31:19. They were, as heathen, unclean, and must therefore remain for a specified time, probably, as in the case of other things unclean, seven days, without the camp.
Jos 6:24 breaks the connection, and would perhaps stand better, as Knobel conjectures, before Jos 6:21. [That cattle and other property in Jericho were put under the ban, and the whole city reduced to ashes, was because this was the first city of Canaan which Jehovah had given a prey to his people. It, therefore, should Israel offer as the first-fruits of the land to the Lord, and even consecrate to Him as devoted, for a sign that they received the whole land from his hand, as a loan and as what had fallen to Him, not what they would snatch for themselves. Keil.Tr.]
Jos 6:25 takes up again the thread of the narrative concerning Rahabs position.
She dwelt in Israel. See the Exegetical and Homiletical on chap. 2.
Jos 6:26. Curse upon Jericho. Since a devoted city might not, according to Deu 14:17, be rebuilt, Joshua pronounces an imprecation on the foundation and soil of Jericho. Such a curse, as Strabo says, xiii. p. 601, Agamemnon uttered upon Ilium, and Scipio, according to Appian (Punica, 135 f.), upon Carthage (Knobel). In connection with this they used, as Hadrian did at Jerusalem, to plough around the site of the city (Starke). The Jews also probably scattered salt over the place, Jdg 9:45, as a curse and sign of barrenness, Deu 29:22-23; Psa 107:33-34; Jer 17:6; Zec 2:9, Starke. Of ploughing and sowing salt there is no mention here, but so much the more impressive sounds the curse which Joshua poetically utters. That this curse was fulfilled is related in 1Ki 16:34, when Hiel of Bethel ventured in Ahabs time to rebuild Jericho. It is at variance with this late restoration of the city that its name reappears in our book Jos 18:21; Jdg 3:13; 2Sa 10:5. The difficulty may be obviated (a) by assuming, with Winer, that in 1Ki 16:34 the language relates only to the fortifications of Jericho,which reference of the word is established by 1Ki 15:17 and 2Ch 11:5and that Joshua himself as military leader had respect only to the fortifications; or (b) by availing ourselves of the hypothesis of Knobel, that the Jericho spoken of during the time between Joshua and Ahab was in a different place from that which Hiel first rebuilt. In support of his view Knobel recalls that neither Troy nor Carthage was built up again on the old spot, because the ground of both places had been cursed. For the rest, Knobel conceives the execration in the special form which it had received, as wholly vaticinium ex eventu, and views the matter thus: (1) Joshua had expressed an imprecation, but a general imprecation; (2) This general imprecation was known, and had for its effect that when Jericho was rebuilt in the time between Joshua and David, it was not placed on the old site; (3) the rebuilding on the old site was effected under Ahab, by Hiel, who lost his oldest son at the time of laying the foundation of the wall, and his youngest at the setting up of the gate; (4) the author of our book knew of these occurrences, and assumed that Joshua had not only uttered a general malediction, but had extended this to so minute points as were afterwards brought to light. We confess that we here meet too many hypotheses, and therefore stand by the explanation of Winer which is grammatically well established.
Jos 6:27. Joshuas fame, , Jos 9:9.
DOCTRINAL AND ETHICAL
In order to determine the notion of , we must have regard above all to the passage Lev 27:28-29 : Only no devoted thing () which a man shall devote () to Jehovah of all that he hath, of man and beast, and of the field of his possession, shall be sold or redeemed () every devoted thing is most holy to Jehovah. No devoted thing which is devoted by men shall be redeemed; it shall surely be put to death. Everything else of man, of beast, of house, of field which one only consecrated to Jehovah () might be redeemed, but what any one had devoted, that is, given over to complete and unconditional sanctity, that could not be redeemed. It was, as Retschi says (Realencyk. i. p. 677), a doomed gift (Banngeschenk), an object laid under the ban ( in its first, active sense), a thing most holy to Jehovah. If it was a living creature, it was, according to this precept of the law, put to death; if it was a piece of land it was (as we may rightly conclude from Lev 27:21, comp. also Num 18:14; Eze 44:29) the possession of the priests; if it was any other valuable property it belonged, as our history teaches (Jos 6:19; Jos 6:24) and as is shown also by Num 31:54, to the treasury of Jehovah. If an entire city like Jericho was put under the ban, it was burnt up (Jos 6:24; Jos 10:28; Jos 10:35; Jos 10:37; Jos 10:40; Jos 11:11; Num 21:1-3; Deu 13:16); yet not always, Jos 11:13, as they also sometimes let the cattle live, and divided them as booty (Deu 2:34 f., Jos 3:6 ff., and Jos 8:26 ff.). Such a devotement might be, as Retschi has explained with special clearness, directed inwardly, on the people of Israel themselves, comp. Joshua 7, or outwardly against those of other nations. In both cases, however, as a long line of passages (Exo 22:20; Deu 13:16 ff; Deu 2:34; Deu 3:6; Jos 6:17 ff., etc., see above) will show, the destruction of every unholy, idolatrous creature was the design, since Israel must be a holy people. The latter case, the outward direction of it, is met with earlier in the history, but with special frequency in our book. Dreadful, certainly, says Winer (i. 135, obs. 3), was such devotement of conquered cities, only there is no good reason for complaining of Hebrew antiquity so bitterly as Tindal, Morgan, and others have done. Humanity toward prisoners of war, especially toward the inhabitants of conquered cities, was unknown to the ancient nations generally. Every war was at first a war of annihilation, and that treatment of the Canaanitish towns was, on political, and (in the sense of that age) religious grounds, as truly demanded, as is very much besides which even civilized and Christian nations hold valid, as flowing from the right of conquest.
The destruction of these Canaanite cities followed upon an immediate, divine direction (Exo 17:14; Deu 7:2; Deu 20:16; 1Sa 15:3), at another time, the Israelites vow the same (Num 21:2). Again in other cases, the devotement, in its inward direction and in its outward, takes place in consequence of appointments of the law (Lev 20:2; Deu 13:16 ff.). By this a limit was set to all caprice, for, the holiness of Israel in rigid separation from everything of a heathen nature, and from every abomination of idolatry (Exo 23:32; Deu 20:18), was to be the only ground of the ban. Otherwise every murderer might with hypocritical mien have appealed to such a devotement of his neighbor. He who seized upon anything for himself that had been devoted paid the penalty with his life (Jos 6:18; Deu 13:17; Jos 7:11 ff.)
By these views we must interpret the expression of the high-priest (Joh 11:49-50), and so also St. Pauls designation (Gal 3:10) of the crucified Redeemer, as .
Finally we may mention that similar statutes were in force among the Gauls and ancient Germans; and to the Romans and Greeks they were not at all strange. Csar relates of the Gauls (Bell. Gall. vi. 17): Huic (sc. Marti) quum prlio dimicare constituerunt, ea, qu bello ceperint, plerumque devovent. Qu superaverint, animalia capta immolant; reliquas res in unum locum conferunt. Multis in civitatibus harum rerum extructos tumulos locis consecratis conspicari licet; neque spe accidit, ut, neglecta quispiam religione, aut capta apud se occultare, aut posita tollere auderet; gravissimumque ei rei supplicium cum cruciatu constitutum est. The practice therefore was similar to what happened in the case of Achan, the penalty of death for theft of what had been devoted, Tacitus (Annal. xiii. 57) tells concerning the Hermunduri, that a war in which they had been engaged with the Catti had turned out fortunately for the former, for the latter ruinously (exitiosius); quia victores diversam aciem Marti ac Mercurio sacravere, quo voto, equi, viri, cuncta victa occidioni dantur. Livy (iii. 55) recalls a law passed under the consuls L. Valerius and M. Horatius: Ut qui tribunis plebis, dilibus, judicibus, decemviris nocuisset, ejus caput Jovi sacrum esset; familia ad dem Cereris, Liberi, Liberque venum iret. We may remember further the ver sacrum, so beautifully described by Uhland in his familiar poem, and the burning up of a part of the spoils, to consecrate them to the gods, as was also done in Roman antiquity (Appian, Pun. ch. cxxxiii; Mithr. ch. xlv.). Similar is the taboo of the South Sea islanders, a ban the violation of which was punished with death. See the Calwer Missions-Geschichte by Blumhardt, ii. pp. 238, 243. [Murrays Encyc. of Geog. iii. p. 156; Cooks Voyages (2 vols. Lond. 1842), vol. ii. pp. 112, 113, 255, and often.]
2. The fall of the walls of Jericho is just as much referred to the immediate causality of God, as the miraculous passage of the Israelites through the Jordan. It is a soulless expedient, therefore, to think of an undermining of the walls. Much rather might we approve the resort to an earthquake, because in such a natural event the divine agency is directly involved. But there is nothing said of that in the text, and it is therefore best simply to recognize the fact. It was for the Canaanites a terror, to the Israelites a most cheering sign of the continued presence of God with his people. For us its symbolical significance is not to be lightly estimated, especially for those among us to whom the Bible is indeed precious but much of what is related in it difficult to receive,really earnest Christians, whom we should not on this account (as is, alas, so commonly done) immediately characterize as infidels. This name, indeed, it would in general be far better to apply somewhat more sparingly, unless all investigation of Scripture is to be threatened with the ban.
[By this (namely, its occurrence, through the direct efficiency of God), the fall of Jericho became the image and type of the fall of every world-power before the Lord, when He comes to lead his people into Canaan and to establish his kingdom on earth. On the ground of this fact it is, that the blast of the trumpet becomes, in the writings of the prophets, the signal and symbolical prognostic of the revelations of the Lord in the great judgments by which He, through the destruction of one world-power after the other, maintains and extends his kingdom on earth, and carries it onward toward perfection. This it will reach when He descends from heaven in his glory at the time of the last trumpet, with a shout, with the voice of the archangel and trump of God, to raise the dead and change the living, to hold the judgment of the world and cast the devil, and death, and hell into the lake of fire, to create heaven and earth anew, and in the New Jerusalem to set up the tabernacle of God with men forever and ever. (1Co 15:51 ff.; 1Th 4:16 f.; Revelation 20, 21) Keil.
By ordering that the walls of Jericho should fall only after the circuit of the city during seven days, and on the seventh day seven times with the sound of the alarm-trumpets and the war-cry of the warriors of Gods people, God would make this city, the key of Canaan, a type of the final destruction of the powers of this world which stand in hostile opposition to the kingdom of God. By this would He not only intimate to his people that not immediately, but after protracted and patient struggles, finally at the end of the world, will the hostile world-power be subdued, but also hint to the enemies of his kingdom, that their strength, although they may long resist, yet at last will perish in a moment. Keil.Tr.]
3. It is worthy of notice how the Redeemer has signalized Jericho. Here he entered into the house of Zacchus (Luk 19:5; Luk 19:9); here he healed Bartimeus of his blindness (Mar 10:46; Mar 10:52; Luk 18:35); in the neighborhood of this city he repeated the announcement of his sufferings (Luk 18:31; Mat 20:28). He thinks of Jericho in the parable of the good Samaritan (Luk 10:30). Then Jericho was a prominent city by reason of Herods magnificent buildings there; now it is a miserable village. [See the references on Jos 2:1.]
4. As the blessing operates in its effects through centuries, so not less does the curse, when a moral justification accompanies it. The curse upon Jericho was the curse upon everything of an idolatrous nature, upon the Canaanite race with all its heathenish abominations; it was therefore a theocratic curse on sin itself. Such a curse Paul utters, on the principles of the N. T., against all teachers of error and corruptors of the congregation (1Co 16:22; Gal 1:8), with the same propriety as did Joshua. The more the leaven of Christianity spreads and pervades all things, the less occasion shall we have for cursing; we shall have occasion rather for praising God and blessing the brethren. But he who sees everywhere only apostasy and error, who will not perceive that even now salvation is nearer to us than before, he will doubtless rather curse than bless, as in fact not only ultramontane Catholics, but also some professing Protestantism abundantly do. But they are no Joshuas, neither of them. Their glance reaches not even into the near future, to say nothing of distant ages. So their sentences of curse die away in a silence to our great comfort, because they have no moral justification.
HOMILETICAL AND PRACTICAL
The closed and barred Jericho an image (1) of a closed heart; (2) of a closed house; (3) of a closed congregation.As the Lord gave Jericho into the hand of Joshua, so He still always gives every closed heart, and every closed house, and every closed congregation (or even city) into the hand of his servants.The trump of the year of jubilee and the trump of Judgment.Before the war-shout of the spiritual Israel fall all the walls which the world has reared for its own defense, especially the walls of self-righteousness behind which sin pursues its courses.The procession around Jericho, (1) silent, (2) but with the accompaniment of trumpet blasts, a procession in the name of the Lord God of Israel.The capture of Jericho, (1) well prepared for by Joshua, (2) gloriously accomplished by Gods almighty power. The dawn of the seventh day a dawn of victory. The confidence of Joshuas faith.Shout, for God has given you the city.The holy curse.The holy deliverance (Jos 6:17.)Judgment and mercy shown by the devotement of Jericho on the one hand, and on the other by the deliverance of Rahab.Keep yourselves from that which is devoted.The treasure of the Lord, consisting (1) in Israel, in gold and silver, and brass (2) among us, in the holy gospel of the blessed God in Christ Jesus.The walls fell down flat! O, how shall we rejoice when one day all the walls which proud worldliness has built fall down, even those which statutes have erectedthe walls of cloisters and the walls of Rome!The glorious victory of the people, a condemnation at the same time of Jericho.The rescue of Rahab considered in reference (1) to her person (description of her character according to Joshua 2, Heb 11:31; Jam 2:25); (2) to the conscientiousness of Joshua, who would have the word which had been given kept; (3) to the future of the kingdom of God (Rahab from among the heathen, the mother of a family, and what is connected with that: Rahab the heathen woman is received into Israel, that through Israel the heathen also might be saved).The imprecation upon Jericho; (1) a well deserved sentence; hence (2) fulfilled as a prophetic word, when Hiel again built the city, 1Ki 16:34.Rather bless than curse, because we are Christians.Men not to be cursed, but only sin.
Starke: That is the way of the sons of this world; seeing need and danger at the door they resort only to human plans and expedients for escape, when they ought to betake themselves to God and seek shelter with him, Jer 18:11; Psa 1:15.To build fortresses and to fly thither in time of need is not indeed wrong in itself, but let not one trust too much in them, because without God no inclosure can help, Hos 8:14; Psa 127:1.Those who sit at the helm should not sleep at mid-day, but be up betimes, and attend to their duties, Rom 12:7.A believing and fervent prayer is the true war-shout by which we may conquer our spiritual foes and destroy the devils kingdom. Christian brother, avail thyself of that therefore with diligence (Eph 6:18).
Hedinger: Every carnal heart is a closed Jericho; God sits down before it and shoots mercy and grace up against its walls. Well for those who do not harden themselves!
Cramer: Gods promises are as certain as if they had already been fulfilled and gone into effect, 2Co 1:20; Psa 33:4.God thinks also of compassion when He is most angry, for in the midst of wrath He is gracious, Gen 6:8; Gen 6:11-13 f.What God curses no man must bless, and what God blesses let no man curse, Num 23:8; 1Ki 16:34.
Gerlach: Through the silence of the people it should be more clearly manifest that it was the Lord who fought for Israel. Exercised in faith, under the scorn of their foes should the strength granted them by God be kept till the moment of action.
[G. R. B.: In the progress of his spiritual kingdom also God has chosen to employ means for vanquishing the strongholds of unbelief and worldliness very different from what would suggest themselves to human contrivance. But Gods foolishness in this, as we might be sure beforehand, has proved itself wiser than all the wisdom of men, and alone efficacious in subduing the proud and bolted heart to repentance and the trustful acceptance of Christs gracious rule, 1Co 1:18-25. Therefore let Israel only persevere in sounding the gospel trumpet, patient under delays but constant in the wondrous, even though despised, proclamation, and in due time the stoutest walls of opposition shall fall flat.Tr.]
Footnotes:
[1] [Jos 6:4. = (Jos 6:5). The specific character of the trumpets or horns here mentioned, as indicated by the very obscure word , is elaborately discussed in the Exegetical Notes, to which may well be added the information contained in Smiths Bibl. Dict. articles Cornet and Jubilee. See also Leyrers remarks in Herzogs Theol. Realencyk. s. v. Musik, vol. x. p. 131. With reference to the translation to be adopted, a word is ventured here. From a comparison of the passages cited below it is obvious that the (whether meaning directly a sound or an instrument of sound) indicated a loud sound, a sound of a very impressive, if not formidable character. It was a sound always serving as a signal, or alarm in the more general sense of this word. Hence, that it was produced literally by a rams horn employed as the instrument (making denote a ram), seems a physical impossibility, even if the etymological ground for such an interpretation were more than a chimera. But it is not; this meaning, therefore; may unhesitatingly be set aside. In their uncertainty as to the real derivation of the word, many lexicographers and interpreters have then been content to pass it with the vague sense of Jubilee (Jubel) horn, because this particular instrument was employed to signalize through the land the return of the Sabbatical (Jubilee) year. But this is a Hysteron-proteron, for the word is used before the Sabbatical year had ever been mentioned (Exo 19:13), to indicate the signal or alarm by which the people should be warned of the appearance of God on Mount Sinai. It is, furthermore, significant that down to the last mention of the in Scripture, there had been no occurrence of the year of Jubilee to give a denomination to the trumpet or anything else connected with its observance. The Sabbatical year, therefore, received its name as the year of the , or as itself the , from the name of the instrument or of the sound by which it was to be ushered in and heralded to all the people. Instead of learning the character of the instrument from that of the sacred year, we must, vice versa, learn that of the year (so far as intimated by its name) from the peculiar mode of its announcement. Its intrinsic character to the experience of the people had yet to be ascertained by them, and could now be only obscurely foreseen.
We are left then to study the actual quality and use of the horn of , first from the passages outside of the circle of the jubilee year, and then from those relating to that year, to get practically at the meaning of the word.
Perhaps neither of the meanings signal, alarm, to which we are thus brought can be rigidly adhered to in all places. In the Pentateuch generally signal would perhaps be more appropriate; here in Joshua alarm is at least equally so. If we were at perfect liberty to make compound words, loud-horn might pretty well cover all the uses. Zunzs excellent version gives schmetterndes Horn, rattling, clattering horn.Tr.]
[2][Jos 6:7.. The plural is not to be altered here, but to be explained from the fact that Joshua made the announcement not in person but through the Schoterim (Jos 1:10; Jos 3:2) by whom his orders were officially published. Keil.Tr.]
[3][Jos 6:7.Him that is armed (the armed body), , (expeditus, stripped . i. q. armed, ready, etc. Gesen. s. v.) here distinguished from rere-ward Jos 6:9, as a part only of the men of war, verse 3 They may have been a special branch of the forces (light-armed, , which the etymology would slightly favor), or, more probably, the soldiery of the Transjordanic tribes who were to cross the river , Jos 4:13, comp Keil in loc.Tr.]
[4][Jos 6:9The Heb. leaves the subject of this indefinite; our knowledge otherwise gained suggests the priests.Tr.]
[5][Jos 6:18. This verse would be more correctly given somewhat thus: Only do ye keep yourselves from what is devoted, lest ye devote, and take of what is devoted, and make the camp of Israel a devoted thing, and trouble it. To devote (to Jehovah) and to take (for themselves) were two incompatible things: Utrumque consistere non poterat, pugnuntia erant, . aut non erat res devovenda, aut cum devotum esset ab ea abstinendum erat. Lud. de Dieu ap Keil in loc.Tr.]
[6][Jos 6:20. Lit.: And the people shouted, and they blew with the trumpets.Tr .]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter is the continuation of the former. He which appeared to Joshua in the close of the foregoing chapter, begins in this to give directions, as captain of the Lord’s host, how Joshua is to proceed in the reduction of Jericho. Here is the progress of the siege, and the event of it, in the overthrow of Jericho. Joshua pronounceth a curse upon the builder of Jericho, whoever in after ages should attempt it.
Jos 6:1
If we spiritualize this history we shall find the outlines of it not uninteresting. When God layeth siege to a soul, there is no accommodation for peace. There is no truce in this war. None goeth out, and none cometh in. The sinner makes no overtures to throw down his arms and to surrender. And Jesus must have a complete victory, or the object of salvation is not answered. 2Co 10:4-5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Discipline
Jos 6
WE have seen how, from a certain point of view, all the arrangements made for the capture of the walled city were obviously impracticable from a military point of view, simply absurd. We are now prepared to advance a step, and look at one or two of the almost hidden points of the narrative with a view to its illumination from incidental lights and references. Our object will be to find out how far these points are confirmed by our own experience and observation, how far they commend themselves as probably historical to our religious consciousness. The subject before us may well be described as the subject of Discipline. The men were held in severe check. The laws laid down for their marching and general conduct were laws marked by great rigour. Let us inquire whether those laws were merely arbitrary, expressing the will of one man, and limited as to their action to one locality or to one event. If we find that they were simply arbitrary, thus local, and thus limited, they can have no deep moral concern for us; if we find that they were not arbitrary, but were part of the gracious necessity of things, we may read another lesson on that sublime doctrine the continuity of man, the oneness of God, the infiniteness and unchangeableness of law.
Was it not of the nature of discipline that the men were to have arms, and yet were not to use them? Was not that a great lesson in the most difficult of all arts the art of self-control? That the men were armed is clear from the ninth verse, which opens with the words, “And the armed men went before the priests.” Yet no arm was to be used. Had the men been without arms, they would not have felt the pressure of the discipline. Is it not a continual lesson in life that, having certain things capable of executing immediate effects, we are yet to let them fall as it were by our side, and to look in other directions, and to adopt other methods in view of deliverance and victory? It is hard to have the weapon, to see the thing that is to be done, and to know that the proposed thing could be done by the use of the weapon, and yet to allow it to remain in disuse. This is part of the continual discipline of life; this is what we are all called upon to do today. We do not use all our faculties; sometimes we have almost to strip ourselves of our distinctive faculties, or to let them lie in disuse, and to be doing everything by doing nothing. This is part of a deeply-planned scheme of education. The government that has established this law in the great school of human culture moves in wide ranges, is apparently not careful about immediate effects, has contemplated the acquisition of issues upon a scheme and upon lines which transcend the impatient imagination of man. To see the stone which could be thrown at the enemy, and to know that our right hand has the power and skill to throw that stone, yet to walk past it, as if it were not discerned, is a lesson worth learning. To know that it lies easily within your power to blast an opponent with satire or bitterness which he could not endure, and yet to treat him with all courtesy and deference, is no small attainment in Christian education. To have the power, and yet not to use it that is how we stand in the school of Christ. This is how Jesus Christ himself conducted his own life in the sight of men. He did not use all his faculties; he did not call into requisition all his resources; he was quiet when he might have been restless, calm when he might have excited a tumult which would have had all the effect of an unexpected and irresistible storm. When one offered to defend him, he said, Nay, not thus; thou dost not understand the spirit of the kingdom; thinkest thou that I could not now pray unto my Father, and he would send twelve legions of angels, which would look all these petty enemies into dismay? We must not use all our resources. We have the strength, but do not resort to the tyranny of using it. Some things are to be accomplished by submission, patience, meekness; knowing the righteousness of the cause, we await the issue with imperturbable calm. But what a lesson this is to those who are impatient! We want things done at once, and when asked as to the practicability of their accomplishment, we point to arms, and weapons, and stones, and faculties, and say, Why not put all these things instantaneously into action, and the issue is a matter of easy calculation? We admit all this with regard to military arrangements; and, so far as the proposition is kept within what may be termed abstract limits, we have no hesitation whatever in adopting it in some measure; but it is a proposition which touches every life. To be armed, and yet to be peaceful; to have weapons, and not to use them; to stand with a hand upon a gun, one discharge of which might shatter the walls of the enemy, and yet to fall down before that gun as if it were a sacred altar, and there wait with bowed head and clasped hands the revelation of the divine will that is religion. Anything short of that is vanity, self-will, impatience; the kind of thing which is valued by men who mistake the bubble for the river, the thunder for the lightning. Life without discipline is life without dignity.
Was it not, further, of the nature of discipline for the men to be in the midst of plenty, and yet not to touch it? Jos 6:18-19 are very clear upon this point:
“And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord.” ( Jos 6:18-19 )
Is it not in the nature of discipline to be in great excitement, and yet not to express it? Read Jos 6:10 :
“And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.” ( Jos 6:10 )
Here we clearly see that much detail must go before great results. The men must go out one day, and another day, and even to six days, and on the seventh day rising early, “about the dawning of the day.” Their impatience seems to betray itself a little. Things cannot go beyond the “seventh” day. There is no mention made of an eighth day. “Three days” there may be a resurrection: “seven days” Sabbath! Now the “seventh day” has come, and some very early risers are abroad. There is a faint whitening in the far east: the full day is coming:
“And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city” ( Jos 6:15-16 ).
Prayer
We have come to hear thy voice, O thou Saviour of the world! Thou art full of compassion. We live upon thy mercy, and therefore we are the witnesses of thy love. Jesus wept! Thou hast sanctified the tears of sorrow, and made sorrow itself a piety by thy shedding of sympathetic tears. Thou art always compassionating us. Thou dost not burn with anger against human weakness or human want; thou dost burn with anger only against human sin; and dost thou not treat human sin as it was never treated before? Dost thou not go far back into things, and show us darkness centuries old, and wickedness nearly as old as time? And dost thou not trace the progress of evil, and point out to us somewhat of the mystery of guilt? We are not individuals; we are links in a long chain. No man liveth unto himself; no man is himself alone: he is his father and his mother; he is in one life all the lives that went before him. Herein is mystery; herein is sorrow; herein is sin manifold and aggravated. We know not what to say. We ourselves are double men: when we do good, evil is present with us; the spirit says yes to God, and the flesh says no. Sometimes we wonder which answer will be uppermost at the last! The Lord help us, sending us strength daily from his sanctuary, and comforting us as he alone can comfort the struggling and weary sons of men. We bless thee for the ends we see, as well as for the beginnings we enjoy. We should be killed by an infinite monotony; but thou hast made the morning a beginning and the night a close, and by this symbol thou hast marked off all time and all the ways of men, so that no man knoweth even the day of his birth or the day of his death: he can but say, Born died; and between these two points, what tumult urges itself, what sin defiles the little space, what prayer seeks to redeem it, and what divine love seeks to turn it into spiritual fruitfulness! Behold, we find ourselves pressed upon by mysteries, mocked by spectres, pursued by enemies; and yet, amid all this uproar and assault, we find the altar, the revelation of heaven, the Son of God, the Cross of Christ. Help us to be patient, careful, reverent; keep us steadfast in all holy faith, and may we cling to that which is good, that, having such in our hands, the rest will come, or such revelations will be granted as will cheer the desponding life. Thou hast appointed men to places as thou wilt; so far, all is good, for thou knowest what space each spirit wants, and what room each life can take up. But some men have appointed themselves to their own places, and brought disorder into the great social poem. Thou dost not crush their self-will and greed by violence, thou dost rather train men by long processes, showing light in new directions, sending deliverers from unexpected quarters, so that shepherds become captains, and mean men lead the army, and those who were not known stand up in the infinite fame of manhood. We will put everything into thine hands; we will do nothing of ourselves; we will await the voice within, the light of the soul, the face at heaven’s window beckoning us to further progress and service. We will talk of our sins to ourselves, and we only name them to thee that they may be destroyed in the confession: for Jesus Christ hath tasted death for every man. Help us to seize the truth as it is in Christ; give us clearness of vision to see horizons and not the arbitrary boundaries set up by men; give us a clear view into heaven’s own blue arch, lest we mistake the roofs built by human hands for the heavens of God. The Lord grant unto us the quietness of heart which is essential to true education, the comfort of soul which enables the spirit to seize the prizes of God; and thus may we grow in grace and in the knowledge of our Lord Jesus Christ, and without knowing it of ourselves, as a merit due to ourselves, may we come into a great estate of wisdom and power. Be with all our loved ones who cannot be with us in the public sanctuary; they are with us in sympathy, in eager wonder as to what we are doing; they think they know the time of the song and of the prayer, of the sweet reading and the speech to the minds and souls of men; and they accompany us along the living line; the Lord give them comfort in solitude, hope in darkness, and a healing of soul in the time of bodily frailty. The Lord look upon the little child as if there were but one in all the universe, and so pet him with infinite love as to make him strong and wise. The Lord save young life from those who would devour it; the Lord save it from the jaws of hell. Help us to esteem one another very highly in love for Christ’s sake to live in confidence and affection, and in such union as will make the weakest feel that he enjoys the protection of the whole. God be merciful unto us, and bless us, and cause his face to shine upon us; and in the shining of that look we shall forget the sun. Amen.
Fuente: The People’s Bible by Joseph Parker
XXI
THE FALL OF JERICHO, AI, EBAL, AND GERIZIM
Jos 6:1-10:43
This section commences with Jos 6:1 and the first item of the discussion is the capture of Jericho. The method of the capture of Jericho was intensely spectacular. The dramatic feature of it was cumulative; it got more intense every day. We have only to read two or three verses to see just what was done, and such a thing as was never done before or since, but done in the taking of the city. No sword was unsheathed, no man struck a blow in the capture of that place. The priests with the jubilee trumpets, not the ordinary trumpets, led the procession, seven priests, seven trumpets, seven days round that city. They would blow and the people were silent, not a word in the ranks. Once a day for six days they marched all around the high walls of Jericho and on the seventh day they went round it seven times, and at the close of the seventh time the trumpets sounded and the people shouted and the walls of Jericho fell, and each one in his position in their circuit, marched over the fallen walls and captured the city. It was God’s work throughout. You will notice that this capture was discriminative; that place in the wall where the house of Rahab stood did not fall; every other place fell.
The next thought in the capture of this city is that it was devoted. Learn the meaning of that word “devoted.” That means, when it applies to man, that death occurs; when it applies to materials as spoils, that it belongs to Jehovah. The Israelites had nothing to do with the capture of the city. It was entirely God’s. And the strongest prohibition was issued, that no man must rob God by appropriating to himself any part of the spoils which had been set apart for Jehovah’s own use.
Now, we come to another feature of the capture, and that is a curse was pronounced on any man that ever attempted to rebuild the walls of Jericho, not Jericho the city, for that still existed, but the fortified part of the city, where the arms were kept. It must never be rebuilt. Turn to 1Ki 16:34 , and read that verse: “In his days did Hiel the Bethelite build Jericho; he laid the foundation thereof with the loss of Abiram, his firstborn, and set up the gates thereof with the loss of his youngest son Segub, according to the word of Jehovah which he spake by Joshua the son of Nun.” That is many hundred years after Joshua spoke that word, and there you come to a great text and a very appropriate one, if you are going to make a prohibition address. One of the great arguments for the continuance of the sale of ardent spirits in a city is that it promotes the interests of the city; that the grass would grow in the streets of a city if you did not allow it. The statement is erroneous, but if it were true, men ought not to lay the foundation of the city in the souls of men.
You will notice that the next says that Joshua, whom they had supported as leader in this, acquired great fame by the fall of Jericho throughout all the Promised Land; among the enemies the fame and dread of Joshua spread.
It is in connection with the capture of this city that we come across the sin of Achan, and that is the second thought for us to discuss. The text says, “Israel’s sin,” and the context shows that on Israel fell the punishment The real sinner was one person, Achan. Now, the question comes up, With what propriety can the action of a man with which the others had nothing to do, be called the sin of Israel and the Israelites be punished for the sin? You recall a passage in Corinthians, recently studied, where Paul accuses the church of sin in that it had retained one man and covered up the sin of that man that took his father’s wife, and he went on to say that a little leaven leaveneth the whole lump. So when you look at the solidarity of the people, their unity, or the solidarity of the church, a sin committed by one member that passes unrebuked will become the sin of the entire organization, and the whole body must suffer the penalty for what one does, because they being many constitute one body.
That is why this is called Israel’s sin.
I ask you to notice again the cause of this sin; it was covetousness. He knew about the prohibition; that he didn’t capture Jericho but God captured it, and that its spoils were devoted by the word of God, but he saw some gold and a goodly Babylonish garment and he took them and hid them in his tent. The people knew nothing about this sin. So far as they were concerned, it was a covered sin, and it doesn’t keep a ship from sinking when a leak is there, be it unknown to the captain of the crew. So that a covered sin is even more dangerous than a sin that is in the open. A fire that is merely smouldering, sending forth no blaze and no smoke, is more dangerous than a fire that advertises itself with its illumination and its roar, because in that case you can hedge against its spreading, but if it is unseen it spreads beyond control.
We now come to the nature of his offence. It was not ordinary stealing. It was not ordinary dishonesty. It was that blasphemy which robs God. You will recall in the New Testament that when the church had just started on its progress and donations were being given, people would sell their land and come and say, “It is all the price of the land,” Ananias and his wife conspired together to keep back a portion of the price and thus lied not to man, but unto God, and if that sin had not at the beginning been punished by instant death, the church never would have retained its power. Just as in this new nation coming among enemies with a world of conquest just ahead of them, their sole dependence was keeping in favor with God. Whoever then lost them the favor of God practically would bring about their destruction; therefore, it was not a case for mercy. Now, we find Israel paying the penalty of that sin. A detachment of men was sent out to Ai, their next stronghold, and to their own surprise they became panic stricken and fled and a number of them lost their lives. You can see the significance of their defeat. The enemy had been panic stricken and the only way to succeed was to keep up their prestige. This defeat took away from the enemy their fear of Israel, and unless that sin had been discovered and speedily punished, Israel would have been beaten back across the Jordan or enslaved in a very short time. But one of the most remarkable things in connection with the sin of Achan is God’s omniscient method of ascertaining and exposing it. Dr. Burleson preached all over Texas from this text. “Be sure your sin will find you out.”. And a great sermon of Jonathan Edwards that spread over a quarter of the nation and resulted in the conversion of 250,000 people was from this text, “Their feet shall slide in due time.” “Sinners in the hands of an angry God”; there is no escape from the omniscient eye of God. There is no getting away from his presence, there is no evasion of his omnipotence. A man who has committed a sin is like a horse staked out on the prairie; the stake rope may be long but yet it is not long enough to enable him to be free. He can go only to the end of his tether, and every time the horse walks around the stake pin, shortens his tether, and after a time it brings his nose right up to the stake pin. So is any sinner in the hands of God.
When God maketh an inquisition for sin, he remembers, he doesn’t forget, he knows where to go to look for it. It has chanced that three times I have preached from the text, “Be sure your sin will find you out,” at ten years’ interval, and each time I preached some one came and made me a confession that I never told, but the confessions of the strangest and most awful sin, and one of them was a young preacher. I have never been so puzzled as I have been puzzled by these three confessions. In two of these cases I was able not only to suggest a remedy, but to put the remedy into effect. The third case was not in any power of mine. Now, God’s plan was this: The whole camp, 3,000,000 of them, were drawn up and they were ordered to march by Jehovah, that is, where his presence was, at the tabernacle, and God would say which tribe, and he took one of the twelve tribes, Judah, and they were required to march by again and God designated which clan of Judah (the Zarhites) held the criminal, and that clan was required to pass by and God designated the head of the family, and the family was required to pass by and God designated the man. It is a remarkable exhibition of sin by divine Providence. When exposed, Achan confessed his sin and the Israelites, by purging themselves, regained the power over their enemies which they had lost. Following this detection and punishment of Achan’s sin, Ai easily falls before Joshua, as our chapter tells us and I need not repeat.
Now, with the conquest of Ai the children of Israel were established in an exceedingly strong strategical position. They struck a country sideways, about the center; they camped in the mountainous part that held the open ways to the south, and the open ways to the north, and the open ways to the west. Therefore we have an account of the first league. The nations around saw that no one nation could stand before Israel, and that as Israel was coming against all of them, it behooved them to make a defensive league. All the Amorites who held mountain country entered into that league except one nation, the Gibeonites, who held four cities in the mountains and controlled certain mountain passes. These Gibeonites came before Joshua disguised in apparel and in every way, and they told Joshua that they had heard of him and of Israel and that they came in peace. Now, Israel was allowed to make a league with other nations than the Canaanites, the enemies that inhabited the territory of Israel, therefore it was necessary to make treaty with these people. The only error of which they were guilty was in not asking God before they made it. It was found out that the Gibeonites’ territory lay in that path just ahead of them, but the covenant had been made and it was agreed that their lives should be spared, but they should become hewers of wood and drawers of water for the Israelites. This gave Joshua control of the crest of the land.
This brings us to consider the binding power of a nation’s obligation to God. It is just as important as that of individuals. If the United States makes a treaty with another nation, the national honor is involved in due observance of that treaty. Therefore this treaty with the Gibeonites, having been made, had to stand. Later we will see that Saul violated that covenant and his sons were hanged to pay for the violation of the covenant that was made with the Gibeonites. There are some people who say that one generation cannot bind another generation. Mr. Jefferson, in his works, goes dangerously near if not altogether right up to the thought that involves the very destruction of the idea of national responsibility, viz.: that every generation should be bound only by the obligations that that generation assumed. That would not have worked and did not work in the Achan case, and no statesman ought to stand in office who advises the people to disregard a national obligation. We have to meet it; we have to pay it. Suppose England should repudiate its national debt because this generation did not contract that debt, she would destroy all modern civilization. If the British debt was repudiated, the foundation of both continents would be destroyed.
Now, having obtained this strategical position, we come to Ebal and Gerizim. They are the two mountains that face each other. In Deuteronomy Moses commanded that when they got over into the land they must place half of the people on Mount Ebal and half on Mount Gerizirn and the priests with the ark in between, and the law should be read. When you come to the curses, the six tribes on Mount Ebal shall cry out “Amen”; and when you come to the blessings the six tribes on Mount Gerizirn shall cry out “Amen”; and when you come to the end of the law, all of the twelve tribes shall cry out “Amen.” It was a scene earth never witnessed before, mountaintop speaking to mountaintop. The voice of the people aligning themselves with the decrees of God and pronouncing themselves to be cursed if they disobeyed and to be blessed if they obeyed.
The next item in our history is that five mountain kings, Adoni-zedek, king of Jerusalem, and Hoham, king of Hebron, Piram, king of Jarmuth, and Japhia, king of Lachish, and Debir, king of Eglon, were to make war on the Gibeonites (Jebus means City of Judah, finally called Jerusalem), because they had practically surrendered to Joshua and it behooved these nations to stand together and to punish the traitor. This is what they thought. Notice that Adonizedek is king of Jerusalem, that her king is no longer Melchidedek. You will find in your Hurlbut’s Atlas many maps that show Jerusalem, and you will have to study about Jerusalem all through the Bible, and when you get up to heaven to the New Jerusalem, you will still study about it. This is the first time you come to it.
This brings us to the great decisive battle of Beth-horon. When the Gibeonites found themselves invaded by these five allied kings, they sent a rapid messenger to Joshua at Gilgal, after he had gotten through the Ebal and Gerizirn matter. It is a very urgent appeal, “Come quick!” And Joshua marches all night and makes a certain attack and that brings about the decisive battle of Beth-horon. There are three stages: The first stage, Joshua attacks and discomfits them; they begin to retreat and seem to be about to get away. That brings us to the second stage, when God intervenes with an electric storm, an awful storm of hailstones, and more of that allied army perish by hailstones than by the sword of Joshua’s people. Hailstones are very large sometimes. If you take your encyclopaedia, you will find that a hailstone once fell that passed through a battleship and sank it, and another hailstone fell on land that buried itself, that weighed several tons, being as big as a house. You remember the remarkable account of the plague in Egypt and its awful destructive power, and if you ever have a chance to go to see the moving picture show of the life of Moses, you will see that hailstorm just as vividly as if you were standing looking on it, and you will see it kill cattle and people. In the third stage of the battle, the allies had been defeated, then they had been discomfited by the hailstorm. Joshua saw that a great deal depended on keeping the ranks together and so with sublime audacity he said, “Stand still,” to the sun, and “Thou moon,” that is, let the day be prolonged, and the record says that the sun did stand still and the moon, and that the day was so prolonged that there was no day like it before in the history of the world and none after it An infidel once said to me, “Do you know what Joshua ought to have done? He ought to have said, ‘Stand still, O earth.’ ” I said, “You are very smart in your knowledge of science. You could not stop the earth if you don’t stop the sun.” The earth is a satellite and the moon is a satellite, and the earth’s motion is of two kinds, centripetal and centrifugal, those forces combined make a circular motion that carries the earth around the sun. Just like a mechanic with a complicated piece of machinery in order to stop the outlying wheels, all he has to do is to stop the main wheel. If you want to talk about the language of science Joshua said exactly the right thing.
Now comes up the question about that miracle. It is perfectly foolish for people to waste time in the discussion of the credibility of miracles, the supernatural. All you have to do is just admit one thing God. Now, if there be a God, he can just as well control that which is above nature as nature itself. According to Horace in his Art of Poetry, “Never introduce a god unless there is a necessity for a god.” Well, it certainly was necessary. Upon that battle hinged all the southern part of the Promised Land. That battle would have been no more than a skirmish if these nations had gotten away and gotten into their walled cities. What was necessary was to have time, daylight enough to prosecute the work So the God that intervened at the passage of the Red Sea and at the Jordan, and in shaking down the walls of Jericho, intervened here. Now, it is the object of the miracle to accredit, to attest. Joshua needed to be accredited; there must be the most overwhelming evidence that he stood for God. If he stood in heat of battle and commanded the sun to stand still and the sun stood still, and the moon, and God heard him, then he stood accredited before the people, before the nations of the earth.
This brings us to the book called Jasher. What is the book of Jasher? “Is not this written in the book of Jasher?” Now notice the full quotation: “Is not this written in the book of Jasher? so the sun stood still in the midst of heaven and hasted not to go down about a whole day. And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man; for the Lord fought for Israel. And Joshua returned and all Israel with him, unto the camp to Gilgal.” That last sentence is a part of the quotation, for Joshua had not returned yet, but after the event, it was written in the book of Jasher. That was the poem that was said to have been written in that book of Jasher. It was a book of poems that selected the great events in Jewish history. Twice it is referred to in the Old Testament. David’s song was written in it and this poem on the battle of Beth-horon was put in it.
Still going back to the battle, they pursued the enemy until the five kings took refuge in a cave and Joshua sealed the mouth of the cave with a stone and still pursued until the destruction of the enemy was complete, and the result of the battle was that while there were few enemies left in the city, he kept marching on, taking one town after another until we come to this description, that his conquest extended from Goshen to Gath; from Goshen to Kadesh, Negeb, Hebron, to the Dead Sea. Here comes up a question about Joshua, and some of these people that can believe half things, but are utterly at a loss to believe all things. Some believe that Goshen was not a border of Israel. We will take the definition of the Bible. Don’t look at your commentaries, look at the Bible. It shows that by this one battle Joshua captured all the country upon the Mediterranean coast to Gath and from Gath to Jerusalem, and from there to Hebron, and from there to the lower edge of the Dead Sea, and extending up on a line with Goshen. One battle practically gave him the whole of the south country. I will add this, that the five kings were executed and then hanged on a tree, for “cursed is every man that is hanged on a tree.”
I have one other remark to make. Later on in the book and even in the book of Judges you will find references to the conquest of certain places in this southern country that only Joshua took, but when you look at the details it mentions the junior officers that took it. From instance, Kirby Smith attacked the Federal outposts on the Mississippi River near Vicksburg and all on one day, and yet it was General McCullough, one of his subordinate officers, that attacked one point, and General Young that attacked another point. Now, if I should see in the life of Kirby Smith that he accomplished all that, and later if I take up the life of General McCullough and find that he took certain points, I would know which one was there. I do know, for I was there in it. Now, just so with these later accounts that some people use to indicate that the book of Joshua was not written until after the book of Judges. There is no evidence to show that any of these events occurred after the book of Judges, but they are generally stated here, and later, in putting the events of Joshua’s life, they will be specifically considered as when we come to the tribe of Dan.
QUESTIONS
1. Describe the capture of Jericho.
2. What discrimination in this capture?
3. What is the meaning of “devoted,” & what prohibition was issued?
4. What curse was pronounced on the rebuilder of Jericho, its fulfilment and a present day application of the text?
5. What exaltation of Joshua as the result, & the effect on his enemies?
6. Why called Israel’s sin and why Israel’s punishment? Give New Testament explanation.
7. What its cause?
8. Its nature?
9. Its effect?
10. Effect of social sin?
11. Its result?
12. Significance of defeat of Ai?
13. What its method of exposure?
14. Its confession and punishment? Give New Testament example.
15. What was the first league?
16. Give the case of the Gibeonites.
17. What of the covenant made with them and who violated it and the result?
18. What the application to modern nations?
19. What command did Moses give concerning this transaction?
20. Describe its fulfilment.
21. Describe the confederacy against the Gibeonites, and why its necessity?
22. Describe the great decisive battle that followed, giving 1Th 3 stages.
23. What the book of Jasher? What other reference to it?
24. What the result of the campaign? Outline the South Country.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Jos 6:1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.
Ver. 1. Now Jericho was strictly shut up. ] Claudens, et clausa erat: but there is no power or policy against the Lord. Pro 21:30 The “Captain of God’s hosts” was before the city, and therefore , – as he told Phocas, – the town was soon taken.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED TEXT): Jos 6:1-5
1Now Jericho was tightly shut because of the sons of Israel; no one went out and no one came in. 2The LORD said to Joshua, See, I have given Jericho into your hand, with its king and the valiant warriors. 3You shall march around the city, all the men of war circling the city once. You shall do so for six days. 4Also seven priests shall carry seven trumpets of rams’ horns before the ark; then on the seventh day you shall march around the city seven times, and the priests shall blow the trumpets. 5It shall be that when they make a long blast with the ram’s horn, and when you hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city will fall down flat, and the people will go up every man straight ahead.
Jos 6:1 Jericho was tightly shut because of the sons of Israel The people had heard the reports and were fearful (cf. Jos 2:11; Jos 5:1).
Jos 6:2 and the LORD said to Joshua This is the theophany angel’s message mentioned in Jos 5:14. This angel, like the one in Exodus 3, speaks for God (cf. Exo 3:2; Exo 3:4) and may be a physical manifestation of God (i.e., the Angel of the Lord).
SPECIAL TOPIC: THE ANGEL OF THE LORD
See The VERB (BDB 906, KB 1157, Qal IMPERATIVE) is characteristic of YHWH’s revelations:
1. to Moses, Deu 1:8; Deu 1:21; Deu 2:24; Deu 4:5; Deu 11:26; Deu 30:15; Deu 32:39
2. to Joshua, Jos 6:2; Jos 8:8
It is possibly another way of assuring Joshua that YHWH is with him as He was with Moses.
I give Jericho into your hand, with its king and its valiant warriors YHWH is asserting the victory (I have given, BDB 678, KB 733, Qal PERFECT) even before Jericho falls because He is on their side. However, there will be a test of obedience as they are commanded in Jos 6:3 ff to march around the city and perform certain acts. The theological emphasis on covenant obedience is recurrent (cf. Jos 6:5).
Jos 6:4 Notice the repetition of the number seven (14 times, see Special Topic: Symbolic Numbers in Scripture ): seven priests, seven trumpets, seventh day, and seven times. Seven is the number of perfection or completion based on Gen 1:1 to Gen 2:4. The fall of Jericho is an act of YHWH, not Israel.
trumpet of rams’ horns The rabbis stipulate that this must be the left horn of a male flat-tailed sheep. It was used to remind the synagogue of the lamb that God used to provide as a substitute for Isaac, Gen 22:13. It was primarily not a musical instrument, but a loud blast for religious (cf. Exo 19:13; Lev 25:9), and at times, military purposes.
SPECIAL TOPIC: HORNS USED BY ISRAEL
Jos 6:5 shout The TERM (BDB 929, KB 1206, Hiphil IMPERFECT) is used to describe a characteristic war cry (cf. Jos 6:10; Jos 6:20; Num 10:5; Num 10:9; Jdg 7:20; 1Sa 17:52; 2Ch 13:14-15). YHWH used
1. the daily marching around the city
2. the trumpet sound
3. the war cry
4. an earthquake
to deliver Jericho into Israel’s hands (cf. Jos 6:2)! One good example of a military cry can be seen in Num 10:35-36 in connection with the ark.
the city wall will fall flat One can almost see the consternation on the part of the elders when Joshua explained this plan to them, for this was not normal military procedure! However, it was the word of God and throughout the Pentateuch we have seen that God has required His people to do that which seems illogical (cf. Numbers 2) as a test of obedience which shows their faith in His word and promises.
The mechanism for the destruction of the wall was probably an earthquake, but the timing, intensity, and locality are supernatural (cf., Egyptian plagues and crossing the Jordan).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
was straitly shut up. Hebrew “was shutting up and was shut up”. Figure of speech Polyptoton (App-6) for emphasis, thus beautifully rendered. See note on Gen 26:28.
children = sons.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 6
So in chapter six we begin the conquering of the land. The method by which they took Jericho was very fascinating indeed.
The Lord said to Joshua, I have given to you the city of Jericho, and its king, and his mighty men. Now you’re to encircle the city, all of your men of war. You’re to walk around the city once, and you’re to do this for six days. And the seven priests shall bear before the ark seven trumpets of rams’ horns: and on the seventh day ye shall circle the city seven times, and the priests shall blow with the trumpets. It will come to pass, when they make a long blast with the ram’s horn, and when you hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And so Joshua called the priests, told them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said to the people, Pass on, and encircle the city, and let him that is armed pass on before the ark of the Lord. And so it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of the rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And Joshua commanded the people, You’re not to shout or make any noise with your voice, neither shall any word proceed out of your mouth, until the day that I bid you to shout; then shout ( Jos 6:2-8 , Jos 6:10 ).
So I could imagine that those that were in the city of Jericho began to get a little quizzical after a few days. Here is his army that is coming to take their city. Here are seven guys going around with these rams’ horns and behind it these other fellows are carrying this box between the staves. Then all of the army just walking around, not saying a word then going back home. Every day here these guys are out there pacing around for six days. Then the seventh day back again early in the morning, “Woke us up this morning.” After the seventh time around on the seventh day, then the long blast with the trumpets, and the people began to shout, and as they did, the walls of Jericho fell.
Now this is a very unlikely story, but it’s true. You should have no problem with it if your God is big enough. So God brought down the walls of Jericho, and the city was taken by Joshua and the children of Israel.
Now they were commanded that they were not to take any of the spoil of Jericho to themselves. This is the first city in the land that they are conquering. Any gold or silver or brass or iron that is there is given unto the Lord. It goes into the Lord’s treasury. This is the firstfruits; the firstfruit always belongs to God. So they weren’t to take any treasures of the city to themselves.
So the walls fell, the city was conquered. Joshua, there in verse twenty-six pronounced an interesting prophecy and curse.
Joshua adjured them at that time, saying, Cursed be the man before the Lord, that rises up and builds this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son he will set up the gates of it ( Jos 6:26 ).
Now how did Joshua know that? It didn’t happen for several hundred years, but you will read in first Kings, the sixteenth chapter, and the thirty-fourth verse where the king decided to rebuild the city of Jericho, and they started building it in the time of his firstborn son. Then when his youngest son was born, they set the gate of the city of Jericho. The prophecy here of Joshua was literally fulfilled. The man was cursed also, so the whole prophecy was fulfilled.
“
Fuente: Through the Bible Commentary
All the preparation being completed, the hosts of God moved forward as the scourge of God in judgment on the corrupt peoples of the land.
It is impossible to imagine anything more calculated to impress on these hosts their own absolute weakness than the method of their first victory. Those marching hosts and those blatant horns were patently utterly inadequate to the work of capturing a city, and by the standards of all ordinary human methods of warfare they were the instruments of foolishness.
Surely the tremendous lesson thus taught at the beginning was that victory must come not by might and not by power Yet it is equally true that what happened taught these people their absolute invincibility so long as they were trusting and obedient.
The peril of the lust of plunder was before them and they were solemnly warned against yielding to it.
The days passed as the hosts marched, and at last through the folly of the human method the divine power operated and Jericho was captured. The salvation of Rahab illustrates for all time the principle upon which men may be saved. It is faith in God, and here as always faith is seen to be conviction yielded to rather than rebelled against.
Fuente: An Exposition on the Whole Bible
the Commander and His Plan of Campaign
Jos 5:13-15; Jos 6:1-11
When the heart is perfect with God we may count on His presence and help. It is to the separated and obedient servant that the vision of Christ, as Ally and Captain, is given. Here were three hosts marshaled by Jericho-of the Canaanites, of Israel, and of the heavenly armies, waiting to war against the evil spirits which ruled the darkness of the land, Eph 6:12.
The answer to Joshuas question depended on whether Israel was prepared to accept Gods plan of campaign, which was very humbling to the flesh. The Lord is with us, if we are with Him, Jos 7:11-12; 2Ch 15:2. As Jericho was the key to Canaan, and its fall was to be the earnest of complete victory, the program was carefully planned to give God His rightful position. From first to last its capture was the result of the interposition of Him who dwelled in the bush. Therefore, the Ark was borne around the city, as the symbol of His presence, Num 10:35.
Fuente: F.B. Meyer’s Through the Bible Commentary
Now Jericho was straitly shut up because of the children of Israel; none went out and none came in (verse 1).
The walled city of Jericho was the first obstacle that met the people of Israel as they looked forward from the camp at Gilgal to taking possession of the inheritance, which was theirs already by title, that is, by Jehovahs gift, but which they had to make their own experimentally by driving out or destroying the inhabitants of the land, who had become so vile in the sight of the Lord that He could no longer tolerate them. Because of their unspeakably corrupt lives the land was about to vomit them out (Lev 18:25). In Abrahams day we are told that the iniquity of the Amorites was not yet full (Gen 15:16). God therefore had waited in long-suffering mercy, but now all the nations of Canaan had sunk into such depths of depravity and the land had become so utterly defiled that it could only be cleansed by judgment.
Canaan speaks, as we have seen, not primarily of heaven itself-the eternal inheritance of the believer in Christ, for there will be no foes to contest our possession there. But it speaks of our present inheritance: that rest of heart and mind which is the abiding portion of all who take God at His Word and go forward in confidence to overcome their spiritual foes. We wrestle not against flesh and blood-our conflict is not with men-but with wicked spirits in the heavenlies, the world-rulers of this darkness-that is, with Satan and his hosts, who control the minds of those who know not God and who would seek to hinder Christians from entering into and enjoying their privileges in Christ.
There is a life of blessing and victory which is the birthright portion of each child of God, but which many of us fail to appropriate by faith and enjoy practically because of indolence and selfishness.
Jericho stood as the barrier to Israels advance and had to be destroyed before the host of the Lord could move forward.
But how were they to subjugate this walled city when they had no battering-rams or other engines of war whereby to make a breach in its defenses? The answer is given in the eleventh chapter of Hebrews. By faith the walls of Jericho fell down after they were compassed about seven days (verse 30). Surely there never was another siege of so strange a character!
The Captain of the Lords host outlined the plan of procedure, as we find it in verses 2 to 5:
And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the rams horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
The instructions were implicit. There was no room for human schemes or approved military tactics. All was ordered of the Lord and Joshua and Israel had but to obey.
What is the Jericho that has kept many of us from fullness of blessing? With some it is a selfish ambition : the desire for fame or for success in some chosen pursuit. With others it is covetousness: the yearning to accumulate wealth and to live in opulence. With others again it is the love of worldly pleasure: the effort to find enjoyment in the vain things that the Christless crave. Only by faith can such obstacles be overcome. The frowning walls of Jericho must fall before there can be spiritual progress and enjoyment of the riches of grace in Christ Jesus.
In obedience to the Word of the Lord, Israel marched once about the city the first day, as recorded in verses 8 to 11:
And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp.
Doubtless the people of Jericho wondered at the strange sight as the army of the Lord, led by the priests with their trumpets, and the ark of the covenant, speaking of Christ Himself, marched around the city. Little did they realize that the sounding of those trumpets was both a summons to surrender and a warning of coming judgment if they refused. Such is the message Gods anointed priests are sounding out to the world today.
For six days these strange proceedings went on.
And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets.
Still nothing happened. The walls stood broad and high just as before and no doubt the people of Jericho congratulated themselves upon the strength of their defenses and ridiculed the folly and absurdity of Joshua and his army.
But on the seventh day the change came.
And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.
As Israel obeyed the command of Joshua the Lord acted for them. The walls of Jericho fell and the host of the Lord entered in triumph, driving all their foes before them and setting the city on fire.
Implicit instruction was given to the Israelites to keep themselves from the accursed thing when the fall of the city ensued. All that was worth preserving was to be dedicated to the Lord, even as today whatever God-given talents or wealth men have are to be consecrated to Him who gave them. No Israelite was to appropriate anything for himself. What was worthless was to be burned with fire.
And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise, keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver and gold and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord.
At last the long silence (save for the sounding of the trumpets) was broken.
The people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
So the first great obstacle to taking possession of the land had been overcome. This is the victory that overcometh the world, even our faith.
But what of the promise made to Rahab, she who hid the spies because of her faith and who asked for a true token? God had not forgotten her. Neither had Joshua. Provision was made for the protection of her and all who found shelter in her house, where the scarlet cord hung in the window.
Once more our minds turn to the eleventh chapter of Hebrews, where in verse 31 we read: By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
Her house was upon the wall and therefore exposed to grave danger, but because of her confidence in God that part of the wall fell not when the rest was destroyed. We read in verses 22 to 25:
But Joshua had said unto the two men that had spied out the country, Go into the harlots house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her fathers household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
Thus the promise of the spies to Rahab was fulfilled and she and her fathers household were preserved alive. She became an honored mother in Israel, for we learn in Mat 1:5 that she was united in marriage to Salmon, a leader in Israel, and she became the mother of Boaz, who in turn became the husband of Ruth, the grandmother of King David. Thus Rahab, of unsavory character before she was reached by divine grace, became an ancestress, after the flesh, of our blessed Lord Jesus Christ. How wondrous are the ways of God; how great His loving-kindness!
We notice in the following verses of our chapter that Joshua put Jericho under a curse, so that in after days it would be thought of from that standpoint- The city of the curse. This is what the world is and ever will be until the Lord Jesus Christ is recognized as King of kings and Lord of lords.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city of Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.
This prophecy was fulfilled long years afterwards in the days of the ungodly King Ahab, as we are told in 1Ki 16:34. The destruction of Jericho was the beginning of the fulfillment of Gods Word given to Moses so long before and repeated to Joshua. It was evident that no enemy would be able to stand before His people-that is, Jehovahs people-so long as they put their trust in Him and kept themselves from the accursed thing. So we are told in the last part of the chapter that the Lord was with Joshua; and his fame was noised through all the country.
As we read and ponder over this record today we should remember that the things that were written aforetime were written for our learning that we might be encouraged to take the path of obedience to the Word of the Lord, and to trust in the living God in order that we may overcome every spiritual foe and so go up in faith to possess that which has been given us in Christ. No power can stand against us if we are careful to give God His rightful place in our lives and so press with confidence to take possession of our rich inheritance.
Fuente: Commentaries on the New Testament and Prophets
6. The Fall of Jericho
CHAPTER 6
1. The divine instruction (Jos 6:1-5)
2. The instructions followed (Jos 6:6-19)
3. The fall of Jericho (Jos 6:20-21)
4. Rahab remembered (Jos 6:22-25)
5. The curse upon Jericho (Jos 6:26-27)
We do not enlarge upon the history of the chapter, which needs no comment. The fall of Jericho by the power of God, as described in this chapter, has also been ridiculed by infidels. Others have tried to explain the occurrence in a natural way. It has been said that the marching Israelites, by tramping around the city for seven days, weakened the walls, and the trumpet blasts and shouting of the people brought about their collapse. How utterly ridiculous! But what are the typical and dispensational lessons of this interesting chapter?
Jericho is the type of the world, as already stated in the annotations of the second chapter. As Jericho falls and is laid in ruins as soon as Israel is in the land, so the world is laid in ruins for the believer who apprehends his position in Christ. Our faith is the victory which overcometh the world. It was faith which obtained the victory over Jericho. A faith which trusted in the Lord; a faith which acted in obedience to the divinely given instructions. By faith the walls of Jericho fell down, after they were compassed about seven days (Heb 11:30). And we must walk in faith and in the power of His Spirit, as crucified unto the world and the world crucified unto us. The world must remain in ruins for the believer who walks in the Spirit, as Jericho was not to be rebuilt.
It is a remarkable circumstance, in various aspects, that Jericho, the first and the strongest city of the land, is taken in this peculiar manner, without a single stroke of the sword. This result was intended, on the one hand, to furnish the faith of the Israelites with unquestionable evidence of the success of their future warlike movements, which now commenced, and, on the other hand, to secure them in advance, from a carnal reliance on their own strength, and from all vainglorious tendencies to ascribe their success to their own courage, their own intelligence, and their own power.
We must also think here of the walls, the hindrances, the obstacles in our lives as believers, as we pass through the world. The enemy often tries to terrify us by these, as he discouraged Israel at Kadesh by the walled cities. Alas! we often do what Joshua did not do before Jericho. We measure the walls, we study the difficulties, we are occupied with our perplexities and trials. We reckon with the walls, instead of reckoning with the Lord and His power. By faith walls still fall down.
Richer is the meaning of the fall of Jericho viewed in the light of prophecy. Jericho is the type of the world ripe for judgment. The high walls are types of the walls of unbelief, apostasy, wickedness and self-security. Seven days Israel had to march around the walls. Seven priests with seven trumpets were there. On the seventh day they had to march around seven times and blow the seven trumpets. Note the number seven. It stands for divine completion. How it all reminds us of the last book of the Bible with its seven seals, seven trumpets and seven vials. The trumpets, however, in Joshua are the trumpets of jubilee. The great jubilee, the time of blessing for this earth comes, when judgment is executed. As the walls of Jericho fell, so comes the day, when all the high and exalted things will be laid low (Isa 2:10-22) The stone will fall out of heaven (Christ in His second coming) smiting the image, representing the world-power. Complete ruins will be the result, never to be built again; but the smiting stone becomes a mountain, filling the earth. It is the prophetic picture of the coming kingdom.
The details of the fall of Jericho seem not, however, to be facts of present experience, but prophetic of actual judgment when it comes; and this is quite as we might expect. We see by them, however, that the people of God have to maintain the testimony as to these things: compassing the city and blowing the trumpets until the city falls; although it be only in the meantime to awaken the scorn of the men of the world, as they hear the frequent alarm of that which seems never to come. But it comes, comes steadily nearer, is surely even now at the door, and how urgent should be our testimony, which, if of no effect upon the mass, yet helps to fill Rahabs house, where the true scarlet-line, as despicable in mens eyes as that of old, shields with the power of the Almighty the prisoners of hope (F.W. Grant).
How blessedly the promise was kept to Rahab and her house! No doubt that scarlet line was the object of ridicule in Jericho. She alone and her house escaped the dreadful judgment. The entire walls fell; but one small portion was kept standing, the portion upon which her house stood.
Jericho was built three times and three times razed to the ground. It was first destroyed under Joshua. Then Hiel, the Beth-elite rebuilt it in Ahabs reign (822-790). He experienced the curse of Joshua. Compare Jos 6:26 with 1Ki 16:34. Hiels city was destroyed by the Herodians in 3 B.C. The next year Archelaus built Jericho again, the Jericho standing in the days of our Lord. This was destroyed by Vespassian 68 A.D.
Fuente: Gaebelein’s Annotated Bible (Commentary)
holy
Trans. “consecrated,” Jos 6:19 in R.V. “holy.”
Fuente: Scofield Reference Bible Notes
was straitly: Heb. did shut up, and was shut up, Jos 2:7, 2Ki 17:4
because: Jos 2:9-14, Jos 2:24, Psa 127:1
Reciprocal: Gen 35:12 – the land Jos 2:1 – even Jericho Jos 9:3 – Jericho Jos 16:7 – Jericho Jos 18:12 – Jericho Jos 18:21 – Jericho Jos 24:11 – the men Psa 78:55 – cast Eze 1:26 – the appearance of a man Hab 3:12 – didst march Luk 19:1 – Jericho Joh 1:18 – he hath Act 5:1 – General Heb 11:33 – through
Fuente: The Treasury of Scripture Knowledge
JERICHO AND AI
DIVINE ORDERS (Jos 6:1-5)
These verses should not be separated from the foregoing by a chapter division, since it is evident that the orders here received by Joshua were given by the Captain of the Lords host previously described. Observe another proof of His deity in the words, I have given into thine hand Jericho.
The mode by which Joshua was to proceed (Jos 6:3-5) calls for no explanation. What had been his own preparations for the attack on the city? Was he meditating upon them when the Captain of the Lords host met him? Nevertheless he surrenders to the divine will, and implicitly obeys.
But it was not Joshua merely, but the whole nation which was to be taught great lessons about God in this transaction. And are not the same lessons applicable to us? Behold divine omnipotence, and the power of faith and obedience on our part in laying hold of it!
God could have destroyed the walls of Jericho in the twinkling of an eye, and without any such procedure on Israels part, but the circuits they were to make and the length of time involved had value in arresting attention and deepening the impression upon them and their enemy. What if the latter had repented as did Ninevah at a later time?
HUMAN OBEDIENCE (Jos 6:8-16)
The record in these verses is the fulfillment in detail of the foregoing decree. Passed on before the Lord (Jos 6:8) refers to the ark of the covenant, the symbol of His presence, which was carried in the procession.
It is supposed that, at least upon the seventh day, only the fighting men engaged in the march, it being almost inconceivable that two millions of people more or less, young and old, could have compassed the city seven times in one day.
But what a trial of faith this was! No battlement raised, no foundation undermined, no sword drawn, no spear pointed, no javelin hurled, no axe swung, no stroke given they must walk and not faint, that was all.
PROMISED RESULTS (Jos 6:17-27)
The first three verses appear somewhat out of place in the record a command in the midst of a historic recital, but the subject to which they refer is familiar to those who have studied the previous lessons (see Deu 7:2; Deu 20:17 and other places).
If we conceive of Joshua as pronouncing this curse we must remember it was done by divine command, while on the reasonableness of the curse itself, we should consider what was said in the introductory lesson. The sin of Jericho was aggravated by their closing their eyes to the miracle at the crossing of the Jordan. God might have swept them away by famine or pestilence, but mercy was mingled with judgment in employing the sword, for while it was directed against one place, time was afforded for others to repent.
By faith the walls of Jericho fell down (Heb 11:30). Faith did not do the work of a battering ram, but it put Israel in an attitude toward God where He might work for them who required no outward agencies. It is the same kind of faith that saves the sinner and sanctifies and builds up the saint.
Rahabs deliverance (Jos 6:22-25) speaks for itself. She and all her kindred were left without the camp, doubtless for fear of its ceremonial defilement. The remark that she dwelleth in Israel even unto this day shows that the book must have been written within a reasonable date after the event.
The curse on the rebuilding of the city (Jos 6:26) reads in the Revised Version: Cursed be the man.., with the loss of his firstborn shall he lay the foundation, and with the loss of his youngest son shall he set up the gates thereof. For the fulfillment of this curse see 1Ki 16:34.
SIN AND ITS CONSEQUENCES (Joshua 7)
The sin is named in verse 1 and the consequences to Israel in Jos 7:2-5 in language which needs no commentary. The effect on Joshua is equally intelligible (Jos 7:6-9), but one is not more impressed with his humiliation and alarm than his jealousy for the divine honor (Jos 7:9, last clause).
The divine interpretation of the situation (Jos 7:10-15) is of the deepest interest to every generation of Gods people. Israel had sinned, transgressed the covenant concerning Jericho, and dissembled besides by hiding the stolen articles. The whole nation had not done so, but the sin of a part was that of the whole (Jam 2:10).
The curse of Jericho now rested on Israel itself (Jos 7:12), and could only be removed by the punishment of the offender who is soon discovered (Jos 7:16-18), and confesses his crime (Jos 7:19-21).
The retribution seems severe (Jos 7:22-26), but not in light of the offense if we judge it as God did, and who is wise if he sets up another standard?
Observe that it is not said positively that Achans sons and daughters were stoned, although verse 22:20 witnesses that he did not perish alone. They may have been brought out only as witnesses to his punishment, but if it also fell on them then they must in some way have been partakers of his sin. (Read Deu 24:16.) The valley of Achor means the valley of troubling.
DEFEAT TURNED TO VICTORY (Jos 8:1-29)
Why was Joshua to take all the people of war with him in this case, say six hundred thousand, when the whole population of Ai was only twelve thousand (v. 25)? Was it as a rebuke for their self-confidence before (Jos 7:3)? Was it to inspire courage after the memory of their former repulse? Or was it that the division of the spoil now to be allowed (Jos 8:2) might be shared amongst all as a reward for their former obedience and a stimulus to further exertions (Deu 6:10)?
The campaign outlined in Jos 8:3-13 is common in modern warfare, but apparently unsuspected by the Aites. Observe that the people of Bethel were confederate with the Aites.
THE ALTAR ON MATTHEW EBAL (Jos 8:30-35)
For the history of this altar compare Deuteronomy 27, a command the Israelites presumably could not obey until this victory, since Ebal was twenty miles beyond and through a hostile country.
QUESTIONS
1. What spiritual lessons are taught us in the fall of Jericho?
2. How was the sin of Jericho aggravated?
3. What expression shows an early origin of this book?
4. In whose reign was Jericho rebuilt?
5. Can you quote Jam 2:10?
6. What does Achor mean?
7. Name three possible reasons why all the men of war were to advance against Ai.
8. With what sacred event is this period of the campaign brought to an end?
Fuente: James Gray’s Concise Bible Commentary
When God Brought Down the Walls
Jos 6:1-27
Joshua followed the Lord’s direction and took off his shoes. We next learn that Jericho had been shut up like a city under siege, with no one going in or out. In 6:2-5, there is a record of the Lord’s instructions to Joshua in answer to the question he had asked. Joshua had addressed his question to the captain of the host of the Lord and receives an answer from the Lord, or Jehovah, indicating they are one in the same. God promises victory to Joshua and the children of Israel and then proceeds to tell them how to take the city. The trumpets that were to be blown by the seven priests were the same trumpets that were to be blown for the jubilee ( Lev 25:9 ).
Joshua sent an armed force of men first followed by the seven priests with trumpets and the ark of the covenant to circle the city once each day for six days. On the seventh day, they were to encircle the city seven times followed by the priests blowing on the horns. When the people heard the horns blow, they were to shout and God said the walls would fall down flat. Then, each man was to go straight up before him into the city to conquer its inhabitants. Obviously, the plan outlined by the Lord is not consistent with the way men would conquer a city.
Leslie G. Thomas said, “God has seen fit in every age of the world to justify men on the principle of faith, and he has always selected such acts of obedience as would adequately test the faith of those who desired his blessings.” He went on to say, “The principle has always marked the difference between those who are pleasing to the Lord, and those who are not acceptable to him. (Cf. Gen 3:1-6 ; Mar 16:15-16 ; Gal 1:6-9 .)”
Because he was a man of faith, Joshua passed the Lord’s commands on to the people and they began to circle the city each day as directed. Jos 6:8 describes the priests going before the Lord because the ark of the covenant was where the Lord’s glory appeared before the people and was therefore symbolic of his presence among them. In verse 9, we learn there was an armed force after the ark as well as before it and the trumpets were blown each day as they marched. The rest of those marching were to remain quiet until the day the Lord told them to shout. That happened on the seventh day after they had circled the city seven times and the trumpets had been blown.
Prior to the last day’s march, God had told the people that the city would be accursed, or devoted as is in the margin of the King James Version. The meaning is that it was to be counted as a holy thing not to be touched by men because it belonged to God. Such was appropriate since he was the one who gave the city into their hands.
No devoted thing was to be touched by men but put to death because it belonged to the Lord ( Lev 27:28-29 ). Rahab and her household were excepted from this because she had hidden the spies. Also, the Lord directed that things made out of metal should be taken into his treasury.
After they had compassed the walls of the city on the seventh day, the priests blew their horns and the people gave a shout. The walls fell down flat and the people climbed over them to destroy all that was in the city. The two spies, as directed by Joshua, went in and led Rahab and her family out to safety then all living things were destroyed with the sword and the city was burned. Since Jericho was the firstfruits of conquest, it was to be left unfortified for the remainder of its days. The man who laid again a foundation for the walls would lose his firstborn. His last born would die when the gates were set in the walls. This prophecy was fulfilled some five hundred fifty years later ( 1Ki 16:34 ).
Jos 6:1-2. Jericho was straitly shut up They had shut up all their gates, and kept a very strict guard at them, for fear of the children of Israel. And the Lord said unto Joshua There is great reason to believe, and indeed most commentators agree, that this was spoken by the divine person who is said in the preceding chapter to have appeared to Joshua in the form of a man, but who styled himself captain of the host of the Lord, and is here called Jehovah, which shows that he was not of the angelic order. It is probable that the king and people of Jericho had refused the offers of peace which God ordered to be first sent to every city before they besieged it, Deu 20:10; and, trusting to their forces, had taken up a desperate resolution not to yield on any terms.
Jos 6:4. Seven trumpets of rams horns. Josephus uses this term, rams horns: but in most versions it is holy trumpets, or trumpets used in the Jubilee, as seems to be implied by the Hebrew word Jobel.
Jos 6:10. Ye shall not shout. Men are apt to shout in war, and animals raise their cries when they fight.
Jos 6:21. They utterly destroyedyoung and old. Moses commanded them in future wars to spare the women and the little ones, when storming a city. Deu 20:14. But the Lord, the arbiter of life and death, had commanded these to be destroyed, and all the Canaanites to be utterly driven out. What can we say, when the last hour of vengeance is come? Happy shall he be, oh bloody Babylon, that dasheth thy children against the wall. Psa 137:9. Oh when shall crimes and wars subside!
Jos 6:26. Cursed be the man that buildeth Jericho. During the wicked reign of Ahab, Hiel the Bethelite, presumptuously built this city. No sooner had he laid the foundation, than Abiram his firstborn died; and no sooner had he begun to set up the gates, than Segub his youngest son gave up the ghost. It was awful to Hiel, as well as to Achan, to meddle with the accursed thing. See on Gen 9:25. God has often punished crimes against the church by the privation of children. Two hundred years have now elapsed since any king of France was succeeded by a son! Heaven will not forgive the massacre of the protestants.
REFLECTIONS.
Since the fall of man sin has always been pursued with a curse. In the mysterious economy of providence, death is the ultimate consequence of crime. Jericho, hardened in impiety and wickedness to the last degree, was now made a fearful example of Gods miraculous and avenging power. They and their neighbours might long deride the laws and power of the Most High; but the dark cloud which rose in Egypt, and hovered forty years in the desert, burst at last in vengeance on their heads.
How was this done? What was the fearful expectation of the wicked? They expected to see a ditch dug around their walls, and lofty engines brought against their towers, and followed by all the horrors of a tremendous siege. Yet they saw nothing but a vast army silently walking round the city, somewhat awkward and irregular in their march. They heard nothing except the harmless sound of shepherds horns. Emboldened by the singular sight for six days, they began, it is presumed, to mock at the Hebrew mode of conducting a siege. Who can count the curses they uttered against the Hebrews, and against their God. Ah, so do riches, voluptuous habits and infidel principles lull to sleep a wicked age, till they deride all the slow but sure approaches of death.
By the sounding of the rams horns we learn farther, that God is often pleased to inflict his judgments and to scatter his blessings by means contemptible in the eyes of men. The apostles had the gospel treasure in earthen vessels, that the excellency of the power might be of God. How often is a plain, simple servant of God blessed in his prayers and ministry, while the learned and the eloquent produce no effects with their word. The more a man lives and walks in the Spirit, the more will God speak in him and by him. While a worm endeavours to abase himself in the eyes of God, he is magnified by the same God in the eyes of the people.
On the seventh day, when the faith of the Israelites had been fully tried, and when a space had been granted to the citizens if any of them improved it, to seek mercy for their souls at least, the priests blew with the trumpets, and the people gave a shout, and the walls of the city were thrown prostrate on the ground. Then Israel entered at every point, slaying the whole multitude, who by reason of guilt and fear were unable to make resistance. Does human nature account this severe? At another day it might have been cruelty: but now the glory of justice must be equal to the glory of mercy. Human pity is mere weakness in the last hour of Gods tremendous judgments: and while they are approaching, the sinful world continue to deride the sound of the rams horns. Let them deride: the time is short: the ministers of vengeance shall raise a shout against the enemies of righteousness, and in one sad day, like the fall of Jericho, the reward of their own works shall descend upon them.
Amid the dreadful carnage the house of Rahab, in which were gathered all her kindred, was secured by the sign of the scarlet thread, and by the presence of the two Israelites. So in all the days of visitation the Lord knoweth them that are his, having his mark in their foreheads; and the angels of his presence, faithful to their duty, as the spies to their promise, shall surround their persons and defend them from danger. Oh Lord, make us in those evil times thy covenant people, and cover us with the shadow of thy wings.
Jos 5:13 to Jos 6:27. The Capture of Jericho.The narrative begins at Jos 5:13; Jos 6:1 is an insertion (observe that RV places it in brackets), so that Jos 6:2 should immediately follow Jos 5:15. The captain of Yahwehs host is therefore Yahweh Himself. In the rest of the chapter we have a composite narrative, so skilfully compiled that at first sight there is not much fault to find. Closer inspection, however, shows that there are two signals for the fall of the walls(a) a shout after a blast of the trumpets (Jos 6:5), and (b) a shout after Joshuas command (Jos 6:10). Further, the priests and the rearguard also are said to have sounded the trumpets during the circuit of the walls: this is probably a very late addition. Wellhausens suggestion, which has been generally accepted, is that two accounts are combined; in the first the Israelites marched round the walls once a day for seven days, while in the second the Israelites went round the walls seven times in one day These stories were combined by an editor who may have added the statement that the trumpets were sounded during the circuit of the walls. Most scholars are satisfied that this is the best solution as yet offered.
It is, however, possible that the first and simplest narrative is based on a still earlier and simpler account, of which traces remain in the LXX. Here we find that the command at the beginning of the chapter contains no reference at all to marching round the walls of the city. Jos 6:3 f. runs in LXX as follows: And do thou set the men of war round the city, and it shall be when ye blow with the trumpet, let all the people shout together, and when they shout, the walls of the city shall fall down of themselves and all the people shall hasten to enter into the city. Here the command is, Surround the city, give a signal by blowing a trumpet, raise the battle-cry and deliver the assault. That the walls should fall down of themselves, is a vivid statement of the fact that the army would encounter no resistance. The Rahab clan in the city would open the gates, or find some other means of letting the invaders within the walls. The capture of Bethel, as recounted in Jdg 1:24, should be read in connexion with this. [The recent excavations at Jericho do not support the historicity of the statement that the walls collapsed. Handcock says, none of the fortification works at Jericho shows any sign of having been destroyed to the extent that a reader of Joshua VI would naturally suppose (Archology of the Holy Land, p. 101).A. S. P.]
The original and simple narrative that the city was surrounded and taken by assault, aided by the cooperation of some of the inhabitants, was gradually enlarged. The additions would probably begin with the introduction of the Ark. When it was felt that the Ark ought to have some place of honour in the taking of Jericho, as it had in the crossing of the Jordan, the command to surround the city would become a command to march round the city, with the Ark in a position of honour. Naturally the priests would have to accompany the Ark. Hence a simple historical fact has been altered out of all recognition. (Cf. the transformation which the earlier narrative in Judges 5 has suffered in Judges 4 and the similar alterations in Ch.; especially the narrative of the bringing of the Ark to Jerusalem; cf. 2 Samuel 6 with 1 Chronicles 13, 15.)
Jos 6:17. devoted: i.e. placed under the ban (herem), devoted to utter destruction. To save anything alive or appropriate anything thus devoted, as Achan did, was counted a grievous sin (cf. Deu 2:34*, 1 Samuel 15. pp. 99, 114).A. S. P.]
Jos 6:26 b. The exact meaning of these words is difficult to determine (1Ki 16:34*). The simplest solution is to believe that the builder offered his firstborn as a foundation sacrifice and his youngest son as a final sacrifice on the completion of the rebuilding, and that the religious feeling of later times (cf. Mic 6:7) transformed the sacrifices into a punishment. It was a well-known custom in primitive times for the foundation of a house to be inaugurated with a human sacrifice. We feel reluctant to admit that this custom obtained in Israel, but after the excavations at Gezer it is impossible to deny the existence of human foundation sacrifices as late as the latter half of the Jewish monarchy (pp. 83, 99, Exo 13:2*). See Driver, Schweich Lectures, pp. 6972, where a photograph is given, and objections to the theory that a foundation sacrifice is here referred to are stated. The actual rebuilding of the Canaanitish city of Jericho appears not to have been attempted. Archaeological evidence seems to show that another city was built not far from the old site (see Driver, p. 92).
JERICHO DESTROYED
Joshua and Israel having been fully prepared by God, their conquest of Canaan begins. Jericho, with its thick walls, was securely shut up (v.1), prepared for a long siege; but certainly not prepared for what happened! Joshua did not depend on his military wisdom, but received orders from God, who tells him He has given Jericho and its king and mighty men into Joshua’s hand (v.2).
He is given what appears to be strange instructions, that Israel’s army should march around the city once every day for six days, with seven priests sounding rams’ horns before the ark (vs.3-4). On the seventh day, however, they were told to march around the city seven times, followed by a long blast with the ram’s horn and a trumpet blast. Then all the people who had been quiet before, were to shout loudly. God would cause the wall of the city to fall down flat, so that the men of Israel could go straight before them into the city (v.5).
Joshua followed these instructions precisely, as verses 6-16 show. There were armed men before the priests and the ark, and a rear guard followed the ark. The sight of this must have been astonishing to the people of Jericho who would be watching from the walls. The quiet, orderly marching, with only the rams’ horns sounding is a picture of the proper testimony of believers today before a world that is destined for judgment. The orderly walk of believers with Christ (the ark) as their Center is a witness of moral character before the world, while the blowing of the rams’ horns is the announced witness, that is, the proclaiming of the gospel of the grace of God.
Each day for six days this continued (v.14), but on the seventh day they arose early and marched around the city seven times (v.15). Does this not indicate that as judgment nears the testimony of God is intensified, as indeed in our day the gospel is being declared more urgently than ever before, while the world continues in a state of rebellion and refusal of the message of grace.
On the seventh day, at the end of the seventh time around the city, the priests blew with the trumpets and Joshua told the people to shout, since the Lord had given them the city. But he said more. The city must be destroyed, but Rahab the harlot and all who were in her house would be spared (v.17). Also, the people were warned not to take anything from Jericho, for the city and everything in it was under the curse of God. Yet all the silver and gold, vessels of bronze and iron were to be consecrated to the Lord and brought into the treasury of the Lord (vs.18-19). These were things that could resist the fire of God’s judgment, things that fire would only purify rather than destroy, and are all symbolical of spiritual things that, rightly used, may be of glory to God and blessing to the whole congregation. For instance, gold speaks of the glory of God, but in the hands of mere professors of religion, those who are deceived by the seductions of Satan, the glory of God is badly abused, as we see in Rev 18:12 where the false church is spoken of as making merchandise of gold, or in other words, making merchandise of that which is only rightly used for God’s glory. This is true of silver also, which speaks of redemption, but which men’s religions misuse also, making the redemption that is in Christ Jesus only a teaching by which the church might make monetary gain. Bronze (or copper) is mentioned also in the same verse. Copper pictures the holiness of God, and people use the word even in giving titles to religious dignitaries, but again it becomes only merchandise in their profitable religion! How important to have these things rescued from unholy hands and given back to God!
When the people added their shout to the sounding of the trumpets, the wall of the city fell down flat. This evidently does not mean that the walls toppled over, for they were wide enough to contain homes, and the soldiers went in straight before them. However, recent reports of archaeological excavations reveal that the evidence is that the walls sank into the ground. This would account for the expression “fell down flat,” and of course the Israelites would then be able to go straight before them into the city, with no having to circumvent rubble. How astounding a sight for Israel to witness! The one exception would be that area of the wall in which Rahab and her relatives were gathered.
Every living thing in the city was totally destroyed, men, women, children and animals, except for those people in Rahab’s house (v.21). This may seem appalling to us today, but we must remember that the inhabitants of the land (including Jericho) had been completely given up to demon worship. At least the little children, who were not yet responsible for this wickedness, would be taken to heaven, which would be far better than remaining on earth to follow the ways of their parents.
At Joshua’s instructions, the young men who had been spies went to Rahab’s house and brought her out, together with her father, mother, brothers and all she bad, to the vicinity of the camp of Israel, though not into the camp (vs.22-23).
The city itself then was burned, though, as God had ordered, the silver and gold and vessels of bronze and iron were put into the treasury of the Lord (v.24).
It is noted in verse 26 that Rahab, her father’s house and all her possessions were spared, and she dwelt in Israel still at the time this record was written. This exception, being mentioned a few times, is intended to impress us with the reality of the grace of God in His willingness to save souls, even though God had decreed the destruction of the city and the entire country. Just so, today God has decreed the judgment of the world (Act 17:31), yet in grace He is saving souls out of the world when in faith they receive the Lord Jesus as Savior.
Jericho having been destroyed, Joshua pronounced a curse against the man who would rebuild the city. The curse involved the death of his firstborn at the time the foundation was laid and the death of his youngest when the gates of the city were set up (v.26). This was fulfilled in the days of Ahab, the most wicked of Israel’s kings. Hiel, a man of Bethel, built Jericho again, and his oldest son Abiram died when the foundation was laid; then at the setting up of its gates his youngest son Segub died (1Ki 16:33-34).
The Lord’s conquest of Jericho by Joshua and Israel’s armies resulted in Joshua’s fame being spread throughout the country. Because Joshua had a character of faith and subjection to the word of God, he was a fit leader for Israel.
Jericho means “fragrant” and speaks of the character of the world in its condition of self satisfaction and natural attraction. It is the world in its fundamental principle of refusal of God’s rights. For this reason it was devoted to complete destruction, with no right whatever to be revived again. The believer is to be once and for all settled in his purpose to “love not the world” and have no confidence in its attractions.
6:1 Now Jericho was straitly {a} {b} shut up {c} because of the children of Israel: none went out, and none came in.
(a) That none could go out.
(b) That none could go in.
(c) for fear of the Israelites.
The parenthetic comment about Jericho that opens this chapter (Jos 6:1) emphasizes the fact that the city had strong fortifications.
As in the previous section, the writer recorded the command of God first (Jos 6:2-5; cf. Psa 108:12-13) and then Joshua’s execution of the command (Jos 6:6-21; cf. Jos 3:7-8; Jos 4:1-3; Jos 4:15-16). Unlike Moses, who at the burning bush argued at length with the Lord about His plan (Exo 3:11 to Exo 4:17), Joshua obeyed without question.
3-15
CHAPTER XI.
THE CAPTAIN OF THE LORD’S HOST.
Jos 5:13-15; Jos 6:1.
THE process of circumcision is over, and the men are well; the feast of unleavened bread has come to an end; all honour has been paid to these sacred ordinances according to the appointment of God; the manna has ceased, and the people are now depending on the corn of the land, of which, in all probability, they have but a limited supply. Everything points to the necessity of further action, but it is hard to say what the next step is to be. Naturally it would be the capture of Jericho. But this appears a Quixotic enterprise. The city is surrounded by a wall, and its gates are ”straitly shut up,” barred, and closely guarded to prevent the entrance of a single Israelite. Joshua himself is at a loss. No Divine communication has yet come to him, like that which came as to the crossing of the Jordan. See him walking all alone “by Jericho,” as near the city as it is safe for him to go. With mind absorbed in thought and eyes fixed on the ground, he is pondering the situation, but unable to get light upon it, when something comes athwart his sphere of vision. He lifts his eyes, and right against him perceives a soldier, brandishing his sword.
A less courageous man would have been startled, perhaps frightened. His first thought is, that it is an enemy. None of his own soldiers would have ventured there without his orders, or would have dared to take up such an attitude towards his commander-in-chief. With a soldier’s presence of mind, instead of moving off, he assumes an aggressive attitude, challenges this warrior, and demands whether he is friend or foe. If friend, he must explain his presence; if foe, prepare for battle. Joshua is himself a thorough soldier, and will allow no one to occupy an ambiguous position. “And Joshua went unto him, and said unto him. Art thou for us, or for our adversaries?”
If the appearance of the soldier was a surprise, his answer to the question must have been a greater. ”Nay; but as Captain of the host of the Lord am I now come.” The “nay” deprecates his being either friend or foe in the common sense, but especially his being foe. His position and his office are far more exalted. As Captain of the host of the Lord, he is at the head, not of human armies, but of all the principalities and powers of heavenly places, –
“The mighty regencies Of seraphim, and potentates and thrones.”
And now the real situation flashes on Joshua. This soldier is no other than the Angel of the Covenant, the same who came to Abraham under the oak at Mamre, and that wrestled with Jacob on the banks of this very Jordan at Peniel. Joshua could not but remember, when God threatened to withdraw from Israel after the sin of the golden calf, and send some created angel to guide them through the wilderness, how earnestly Moses remonstrated, and how his whole soul was thrown into the pleading – “If Thy presence go not with us, carry me not up hence.” He could not but remember the intense joy of Moses when this pleading proved successful – “My presence shall go with thee, and I will give thee rest.” There could be little doubt in his mind who this “Captain of the host of Jehovah” was, and no hesitation on his part in yielding to Him the Divine honour due to the Most High. And then he must have felt warmly how very kind and seasonable this appearance was, just at the very moment when he was in so great perplexity, and when his path was utterly dark. It was a new proof that man’s extremity is God’s opportunity. It was just like what used to happen afterwards, when “the Word became flesh and dwelt among us,” and was so promptly at hand for His disciples in all times of their tribulation. It was an anticipation of the scene when the ship was tossed so violently on the waves, and Jesus appeared with His “Peace, be still.” Or, on that dreary morning, soon after the crucifixion, after they had spent the whole night on the lake and caught nothing, when Jesus came and brought the miraculous draught of fishes to their nets. It is the truth with which all His suffering and stricken children have been made so familiar in all ages of the Church’s history: – that, however He may seem to hide Himself and stand afar off in times of trouble, He is in reality ever near, and can never forget that last assurance to His faithful people – ”Lo, I am with you alway, even to the end of the world.”
It is not likely that Joshua found any cause to discuss the question that modern criticism has so earnestly handled, whether this being that now appeared in human form really was Jehovah. And as little does it seem necessary for us to discuss it. There seems no good reason to reject the view that these theophanies, though not incarnations, were yet foreshadows of the incarnation, – hints of the mystery afterwards to be realized when Jesus was born of Mary. If these appearances looked like incarnations, it was incarnation after the pagan, not the Christian type; momentary alliances of the Divine being with the human form or appearance, assumed merely for the occasion, and capable of being thrown aside as rapidly as they were assumed. This might do very well to foreshadow the incarnation, but it fell a long way short of the incarnation itself. The Christian incarnation was after a type never dreamt of by the pagan mind. That the Son of God should be born of a woman, His body formed in the womb by the slow but wonderful process which “fashioned all His members in continuance, when as yet there was none of them” (Psa 139:16), and that He should thus stand in relations to His fellow-men that could not be obliterated, was very wonderful; but most wonderful of all that the manhood once assumed could never be thrown off, but that the Son of God must continue to be the Son of man, in two distinct natures and one person for ever. The fact that all this has taken place is well fitted to give us unshaken confidence in the love and sympathy of our Elder Brother. For He is as really our Brother as He ever was in the days of His flesh, and as full of the care and thoughtful interest that the kindest of elder brothers takes in the sorrows and struggles of his younger brethren.
It has often been remarked as an instructive circumstance, that now, as on other occasions, the Angel of the Lord appeared in the character most adapted to the circumstances of His people. He appeared as a soldier with a drawn sword in His hand. A long course of fighting lay before the Israelites ere they could get possession of their land, and the sword in the hand of the Angel was an assurance that He would fight with them and for them. It was also a clear intimation that in the judgment of God, it was necessary to use the sword. But it was not the sword of the ambitious warrior who falls upon men simply because they are in his way, or because he covets their territories for his country. It was the judicial sword, demanding the death of men who had been tried for their sins, long warned, and at last judicially condemned. The iniquity of the Amorites was now full. We know what kind the people were who dwelt near Jericho four or five hundred years before, while the cities of Sodom and Gomorrah stood in the plain, cities that even then were reeking with the foulest corruption. It is true the judgment of God came down on these cities, but bare judgments have never reformed the world. The destruction of Sodom and Gomorrah removed the foulest stain-spot for the time, but it did not change the hearts nor the habits of the nations. It has seemed good to the Spirit of God to give us one glimpse of the foulness that had been reached at that early period, but not to multiply the filthy details at a future time, – after the long interval between Abraham and Joshua. But we know that if Sodom was bad, Jericho was no better. The country as a whole, which had now filled up its cup of iniquity, was no better. No wonder that the Angel bore a drawn sword in His hand. The longsuffering of the righteous God was exhausted, and Joshua and his people were the instruments by whom the judicial punishment was to be inflicted. The Captain of the Lord’s host had drawn His sword from its scabbard to show that the judgment of that wicked people was to slumber no more.
It was not in this spirit nor in this attitude that the Angel of the Covenant had met with Jacob, centuries before, a little higher up the river, at the confluence of the Jabbok. Yet there was not a little that was similar in the two meetings. Like Joshua now, Jacob was then about to enter the land of promise. Like him, he was confronted by an enemy in possession, who, in Jacob’s case, was bent on avenging the wrong of his youth. How that enemy was to be overcome Jacob knew not, just as Joshua knew not how Jericho was to be taken. But there was this difference between the two, that in Jacob’s case the Angel dealt with him as an opponent; in Joshua’s He avowed Himself a friend. The difference was no doubt due to the different dispositions of the two men. Jacob does not seem to have felt that it was only in God’s name, and in God’s strength, and under God’s protection that he could enter Canaan; he appears to have been trusting too much to his own devices, – especially to the munificent present which he had forwarded to his brother. He must be taught the lesson ”Not by might, nor by power, but by My Spirit, saith the Lord.” At first Jacob dealt with his opponent simply as an obstructionist; then he discovered His Divine rank, and immediately he became the aggressor, and, spite of his dislocated thigh, held on to his opponent, declaring that he would not let Him go except He blessed him. It is otherwise with Joshua. He has no personal matter to settle with God before he is ready to advance into the land. He is in perplexity, and the Angel comes to relieve him. It is neither for reproof nor correction but simply for blessing that He is there.
The appearance of the Angel denoted a special method of communication with Joshua. We have already remarked that we do not know in what manner God’s communications to His servant were made before. This incident shows that the ordinary method was not that of personal intercourse, – probably it was that of impressions made supernaturally on Joshua’s mind. Why, then, is the method changed now? Why does this Warrior-angel present Himself in person? Probably because the way in which Jericho was to be taken was so extraordinary that, to encourage the faith of Joshua and the people, a special mode of announcement had to be used. One might have thought this unnecessary after the display of Divine power at the crossing of the Jordan. But steadiness of faith was no characteristic of the Israelites, and such as it was it was as liable to fail after crossing the Jordan as it had been after crossing the sea. Special means were taken to invigorate it and fit it for the coming strain. It was one of those rare occasions when a personal visit from the Angel of the Covenant was desirable. Something visible and tangible was needed, something which might be spoken of and readily understood by the people, and which could not possibly be gainsaid.
The moment that Joshua understood with whom he was conversing, he fell on his face, and offered to his visitor not only obeisance but worship, which the visitor did not decline. And then came a question indicating profound regard for his Lord’s will, and readiness to do whatsoever he might be told – “What saith my Lord unto His servant?” It cannot but remind us of the question put by Saul to the Lord while yet lying on the ground on the way to Damascus – ”Lord, what wilt Thou have me to do?” Joshua compares favourably with Moses at the burning bush, not only now, but throughout the whole interview. No word of remonstrance does he utter, no token of unwillingness or unbelief does he show. And it cannot be said that the instructions which the Angel gave him respecting the taking of Jericho were of a kind to be easily accepted. The course to be followed seemed to human wisdom the very essence of silliness. To all appearance there was not a vestige of adaptation of means to the end. Yet so admirable is the temper of Joshua, that he receives all with absolute and perfect submission. The question “What saith my Lord unto His servant?” is very far from mere matter of courtesy. It is a first principle with Joshua that when the mind of God is once indicated there is nothing for him but to obey. What is he that he should dare to criticise the plans of omnipotence? that he should propose to correct and improve the methods of Divine wisdom? Anything of the kind was alike preposterous and irreverent. “Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him. For He spake, and it was done; He commanded, and it stood fast.” “Thus saith the high and lofty One that inhabiteth eternity, and whose name is Holy: I dwell in the high and holy place, and with him also who is of a humble and contrite spirit, and who trembleth at My word.”
The first answer to the question “What saith my Lord unto His servant?” is somewhat remarkable. ”Put off thy shoes from off thy feet, for the place whereon thou standest is holy.” Rationalists have explained this as meaning that this was an ancient shrine of the Canaanites, and therefore a place holy in the eyes of Israel; but such an idea needs no refutation. Others conceive it to mean that Joshua, having crossed the Jordan, had now set foot on the land promised to the fathers, and that the soil for that reason was called holy. But if that was the reason for his putting off his shoes, it is difficult to see how he could ever have been justified in again putting them on. And when God called to Moses out of the bush and bade him do the very same thing, it surely was not because the peninsula of Sinai was holy; it was because Moses stood in the immediate presence of the holy God. And it is simply to remind Joshua of the Divine presence that this command is given; and being given it is no sooner uttered than obeyed.
And then follow God’s instructions for the taking of Jericho. Never was such a method propounded to reasonable man, or one more open to the objections and exceptions of worldly wisdom. No arrangement of his forces could have been more open to objection than that which God required of him. He was to march round Jericho once a day for six successive days, and seven times on the seventh day, the priests carrying the ark and blowing with trumpets, the men of war going before, and others following the ark, making a long narrow line round the place. We know that the city was provided with gates, like other fortified cities. What was there to prevent the men of Jericho from sallying out at each of the gates, breaking up the line of Israel into sections, separating them from each other, and inflicting dreadful slaughter on each? Such a march round the city seems to be the very way to invite a murderous attack. But it is the Divine command. And this process of surrounding the city is to be carried on in absolute silence on the part of the people, with no noise save the sounding of trumpets until a signal is given; then a great shout is to be raised, and the walls of Jericho are to fall down flat on the ground. Who would have thought it strange if Joshua had been somewhat staggered by so singular directions, and if, like Moses at the bush, he had suggested all manner of objections, and shown the greatest unwillingness to undertake the operation? The noble quality of his faith is shown in his raising no objection at all. After God has thus answered his question, “What saith my Lord unto His servant?” he is just as docile and submissive as he was before. True faith is blind to everything except the Divine command. When God has given him his orders, he simply communicates them to the priests and to the people. He leaves the further development of the plan in God’s hands, assured that He will not leave His purpose unfulfilled.
Nor do the priests or the people appear to have made any objection on their part. The plan no doubt exposed them to two things which men do not like, ridicule and danger. Possibly the ridicule was as hard to bear as the danger. God would protect them from the danger, but who would shield them from the ridicule? Even if at the end of the seven days, the promised result should take place, would it not be hard to make themselves for a whole week the sport of the men of Jericho, who would ask all that time whether they had lost their senses, whether they imagined that they would terrify them into surrender by the sound of their rams’ horns? How often, especially in the case of young persons, do we find this dread of ridicule the greatest obstacle to Christian loyalty? And even where they have the strongest conviction that ere long the laugh, if laughter may be spoken of in the case, will be turned against their tormentors, and that it will be clearly seen who the men are whom the King delighteth to honour, what misery is caused for the time by ridicule, and how often do the young prove traitors to Christ rather than endure it? All the more remarkable is the steadiness of the priests and people on this occasion. We cannot think that this was due simply and solely to their loyalty to the leader to whom they had recently sworn allegiance. We cannot but believe that personal faith animated many of them, the same faith as that of Joshua himself. Their wilderness training and trials had not been in vain; the manifest interposition of God in the defeat of Sihon and Og had sunk into their hearts; the miraculous passage of the river had brought God very near to them; and it was doubtless in a large measure their conviction that He who had begun the work of conquest for them would carry it on to the end, that procured for Joshua’s announcement the unanimous acquiescence and hearty support alike of priests and people.
And hence, too, the reason why, in the eleventh chapter of Hebrews, the falling down of the walls of Jericho is specially accounted for as the result of faith: ”By faith the walls of Jericho fell down, after they were compassed about seven days” (Heb 11:30). The act of faith lay in the conviction that God, who had prescribed the method of attack, foolish though it seemed, would infallibly bring it to a successful issue. It was not merely Joshua’s faith, but the priests’ faith, and the people’s faith, that shone in the transaction. Faith repelled the idea that the enemy would sally forth and break their ranks; it triumphed over the scorn and ridicule which would certainly be poured on them; it knew that God had given the directions, and it was convinced that He would bring all to a triumphant issue. Never had the spiritual thermometer risen so high in Israel, and seldom did it rise so high at any future period of their history. That singular week spent in marching round Jericho again and again and again, was one of the most remarkable ever known; the people were near heaven, and the grace and peace of heaven seem to have rested on their hearts.
We sometimes speak of “ages of faith.” There have been times when the disposition to believe in the unseen, in the presence and power of God, and in the certain success at last of all that is done in obedience to His will, has dominated whole communities, and led to a wonderful measure of holy obedience. Such a period was this age of Joshua. We cannot say, thinking of ourselves, that the present is an age of faith. Rather, on the part of the masses, it is an age when the secular, the visible, the present lords it over men’s minds. Yet we are not left without splendid examples of faith. The missionary enterprise that contemplates the conquest of the whole world for Christ, because God has given to His Messiah the heathen for His inheritance and the uttermost part of the earth for His possession, and that looks forward to the day when this promise shall be fulfilled to the letter, is a fruit of faith. And the ready surrender of so many young lives for the world’s evangelization, as missionaries, and teachers, and medical men and women, is a crowning proof that faith is not dead among us. Would only it were a faith that pervaded the whole community, – princes, priests, and people alike; and that there were a harmony among us in the attack on the strongholds of sin and Satan as great as there was in the host of Israel when the people, one in heart and one in hope, marched out, day after day, round the walls of Jericho!
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary