Now Jericho was tightly shut up because of the children of Israel. No one went out, and no one came in.
KJV
Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.
Commentary
Commentary
Joshua opened the campaign with the siege of Jericho, a city which
could not trust so much to the courage of its people as to act
offensively, and to send out its forces to oppose Israel's landing and
encamping, but trusted so much to the strength of its walls as to stand
upon its defence, and not to surrender, or desire conditions of peace.
Now here we have the story of the taking of it,
I. The directions and assurances which the captain of the Lord's host
gave concerning it, ver. 1-5 .
II. The trial of the people's patient obedience in walking round the
city six days, ver. 6-14 .
III. The wonderful delivery of it into their hands the seventh day,
with a solemn charge to them to use it as a devoted thing, ver. 15-21 and 24 .
IV. The preservation of Rahab and her relations, ver. 22, 23, 25 .
V. A curse pronounced upon the man that should dare to rebuild this
city, ver. 26, 27 .
An abstract of this story we find among the trophies of faith, Heb. xi. 30 .
"By faith the walls of Jericho fell down, after they were compassed
about seven days."
1 Now Jericho was straitly shut up because of the children of
Israel: none went out, and none came in.
2 And the L ORD 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, v. 3, 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.
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 L ORD .
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 L ORD .
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 L ORD , and blew with the trumpets: and the
ark of the covenant of the L ORD followed them.
9 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.
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 L ORD compassed the city, going about it once: and they came into the camp, and lodged in the camp.
12 And Joshua rose early in the morning, and the priests took
up the ark of the L ORD .
13 And seven priests bearing seven trumpets of rams' horns
before the ark of the L ORD went on continually, and blew with the
trumpets: and the armed men went before them; but the rereward
came after the ark of the L ORD , the priests going on, and
blowing with the trumpets.
14 And the second day they compassed the city once, and
returned into the camp: so they did six days.
15 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.
16 And it came to pass at the seventh time, when the priests
blew with the trumpets, Joshua said unto the people, Shout; for
the L ORD hath given you the city.
We have here an account of the cavalcade which Israel made about
Jericho, the orders Joshua gave concerning it, as he had received them
from the Lord and their punctual observance of these orders. We do not
find that he gave the people the express assurances God had given him
that he would deliver the city into their hands; but he tried whether
they would obey orders with a general confidence that it would end
well, and we find them very observant both of God and Joshua.
I. Wherever the ark went the people attended it, v. 9 .
The armed men went before it to clear the way, not thinking it any
disparagement to them, though they were men of war, to be pioneers to
the ark of God. If any obstacle should be found in crossing the roads
that led to the city (which they must do in walking round it) they
would remove it; if any opposition should be made by the enemy, they
would encounter it, that the priests' march with the ark might be easy
and safe. It is an honour to the greatest men to do any good office to
the ark and to serve the interests of religion in their country. The rereward, either another body of armed men, or Dan's squadron,
which marched last through the wilderness, or, as some think, the
multitude of the people who were not armed or disciplined for war (as
many of them as would) followed the ark, to testify their respect to
it, to grace the solemnity, and to be witnesses of what was done. Every
faithful zealous Israelite would be willing to undergo the same
fatigues and run the same hazard with the priests that bore the
ark.
II. Seven priests went immediately before the ark, having trumpets in
their hands, with which they were continually sounding, v. 4, 5, 9, 13 .
The priests were God's ministers, and thus in his name,
1. They proclaimed war with the Canaanites, and so stuck a terror upon
them; for by terrors upon their spirits they were to be conquered and
subdued. Thus God's ministers, by the solemn declarations of his wrath
against all ungodliness and unrighteousness of men, must blow the
trumpet in Zion, and sound an alarm in the holy mountain, that the
sinners in Zion may be afraid. They are God's heralds to denounce war
against all those that go on still in their trespasses, but say, "We
shall have peace, though we go on."
2. They proclaimed God's gracious presence with Israel, and so put life
and courage into them. It was appointed that when they went to war the
priests should encourage them with the assurance of God's presence with
them, Deut. xx. 2-4 .
And particularly their blowing with trumpets was to be a sign to the
people that they should be remembered before the Lord Their God in the
day of battle, Num. x. 9 .
It encouraged Abijah, 2 Chron. xiii. 12 .
Thus God's ministers, by sounding the Jubilee trumpet of the
everlasting gospel, which proclaims liberty and victory, must encourage
the good soldiers of Jesus Christ in their spiritual warfare.
III. The trumpets they used were not those silver trumpets which were
appointed to be made for their ordinary service, but trumpets of rams'
horns, bored hollow for the purpose, as some think. These trumpets were
of the basest matter, dullest sound, and least show, that the
excellency of the power might be of God. Thus by the foolishness of
preaching, fitly compared to the sounding of these rams' horns, the
devil's kingdom is thrown down; and the weapons of our warfare, though they are not carnal nor seem to a carnal eye likely to bring any
thing to pass, are yet mighty through God to the pulling down of
strong-holds, 2 Cor. x. 4, 5 .
The word here is trumpets of Jobel, that is, such trumpets as
they used to blow withal in the year of jubilee; so many interpreters
understand it, as signifying the complete liberty to which Israel was
now brought, and the bringing of the land of Canaan into the hands of
its just and rightful owners.
IV. All the people were commanded to be silent, not to speak a word,
nor make any noise
( v. 10 ),
that they might the more carefully attend to the sound of the sacred
trumpets, which they were now to look upon as the voice of God among
them; and it does not become us to speak when God is speaking. It
likewise intimates their reverent expectation of the event. Zech. ii. 13 , Be silent, O all flesh, before the Lord. Exod. xiv. 14 , God shall fight, and you shall hold your peace.
V. They were to do this once a day for six days together and seven
times the seventh day, and they did so, v. 14, 15 .
God could have caused the walls of Jericho to fall upon the first
surrounding of them, but they must go round them thirteen times before
they fall, that they might be kept waiting patiently for the Lord.
Though they had lately come into Canaan, and their time was very
precious (for they had a great deal of work before them), yet they must
linger so many days about Jericho, seeming to do nothing, nor to make
any progress in their business. As promised deliverances must be
expected in God's way, so they must be expected in his time. He that
believes does not make haste, not more haste than God would have
him make. Go yet seven times, before any thing hopeful appears, 1 Kings xviii. 43 .
VI. One of these days must needs be a sabbath day, and the Jews say
that it was the last, but this is not certain; however, if he that
appointed them to rest on the other sabbath days appointed them to walk
on this, that was sufficient to justify them in it; he never intended
to bind himself by his own laws, but that when he pleased he might
dispense with them. The impotent man went upon this principle when he
argued
( John v. 11 ), He that made me whole (and therefore has a divine power) said
unto me, Take up thy bed. And, in this case here, it was an honour
to the sabbath day, by which our time is divided into weeks, that just
seven days were to be spent in this work, and seven priests were
employed to sound seven trumpets, this number being, on this occasion,
as well as many others, made remarkable, in remembrance of the six
day's work of creation and the seventh day's rest from it. And,
besides, the law of the sabbath forbids our own work, which is servile
and secular, but this which they did was a religious act. It is
certainly no breach of the sabbath rest to do the sabbath work, for the
sake of which the rest was instituted; and what is the sabbath work but
to attend the ark in all its motions?
VII. They continued to do this during the time appointed, and seven
times the seventh day, though they saw not any effect of it, believing
that at the end the vision would speak and not lie, Hab. ii. 3 .
If we persevere in the way of duty, we shall lose nothing by it in the
long run. It is probable they walked at such a distance from the walls
as to be out of the reach of the enemies' arrows and out of the hearing
of their scoffs. We may suppose the oddness of the thing did at first
amuse the besieged, but by the seventh day they had grown secure,
feeling no harm from that which perhaps they looked upon as an
enchantment. Probably they bantered the besiegers, as those mentioned
in Neh. iv. 2 ,
" What do these feeble Jews? Is this the people we thought so
formidable? Are these their methods of attack?" Thus they cried peace
and safety, that the destruction might be the more terrible when it
came. Wicked men (says bishop Hall) think God in jest when he
is preparing for their judgment; but they will be convinced of
their mistake when it is too late.
VIII. At last they were to give a shout, and did so, and immediately
the walls fell, v. 16 .
This was a shout for mastery, a triumphant shout; the shout of a
king is among them, Num. xxiii. 21 .
This was a shout of faith; they believed that the walls of Jericho
would fall, and by this faith the walls were thrown down. It was a shot
of prayer, an echo to the sound of the trumpets which proclaimed the
promise that God would remember them; with one accord, as one man, they
cry to heaven for help, and help comes in. Some allude to this to show
that we must never expect a complete victory over our own corruptions
till the very evening of our last day, and then we shall shout in
triumph over them, when we come to the number and measure of our
perfection, as bishop Hall expresses it. A good heart (says
he) groans under the sense of his infirmities, fain would be rid of
them, and strives and prays, but, when all is done, until the end of
the seventh day it cannot be; then judgment shall be brought forth
unto victory. And at the end of time, when our Lord shall descend from
heaven with a shout, and the sound of a trumpet, Satan's kingdom shall
be completely ruined, and not till then, when all opposing rule,
principality, and power, shall be effectually and eternally put
down.
17 And the city shall be accursed, even it, and all that are therein, to the L ORD : only Rahab the harlot shall live, she
and all that are with her in the house, because she hid the
messengers that we sent.
18 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.
19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the L ORD : they shall come into the
treasury of the L ORD .
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.
21 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.
22 But Joshua had said unto the two men that had spied out the
country, Go into the harlot's house, and bring out thence the
woman, and all that she hath, as ye sware unto her.
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.
24 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 L ORD .
25 And Joshua saved Rahab the harlot alive, and her father's
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.
26 And Joshua adjured them at that time, saying, Cursed be the man before the L ORD , 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.
27 So the L ORD was with Joshua; and his fame was noised throughout all the country.
The people had religiously observed the orders given them concerning
the besieging of Jericho, and now at length Joshua had told them
( v. 16 ),
" The Lord hath given you the city, enter and take possession."
Accordingly in these verses we have,
I. The rules they were to observe in taking possession. God gives it to
them, and therefore may direct it to what uses and intents, and clog it
with what provisos and limitations he thinks fit. It is given to them
to be devoted to God, as the first and perhaps the worst of all the
cities of Canaan.
1. The city must be burnt, and all the lives in it sacrificed without
mercy to the justice of God. All this they knew was included in those
words, v. 17 .
The city shall be a cherem, a devoted thing, at and all therein,
to the Lord. No life in it might be ransomed upon any terms; they must
all be surely put to death, Lev. xxvii. 29 .
So he appoints from whom as creatures they had received their lives,
and to whom as sinners they had forfeited them; and who may dispute his
sentence? Is God unrighteous, who thus taketh vengeance? God forbid we should entertain such a thought! There was more of God
seen in the taking of Jericho than of any other of the cities of
Canaan, and therefore that must be more than any other devoted to him.
And the severe usage of this city would strike a terror upon all the
rest and melt their hearts yet more before Israel. Only, when this
severity is ordered, Rahab and her family are excepted: She shall
live and all that are with her. She had distinguished herself from
her neighbours by the kindness she showed to Israel, and therefore
shall be distinguished from them by the speedy return of that kindness.
2. All the treasure of it, the money and plate and valuable goods, must
be consecrated to the service of the tabernacle, and brought into the
stock of dedicated things, the Jews say because the city was taken on
the sabbath day. Thus God would be honoured by the beautifying and
enriching of his tabernacle; thus preparation was made for the
extraordinary expenses of his service; and thus the Israelites were
taught not to set their hearts upon worldly wealth nor to aim at
heaping up abundance of it for themselves. God had promised them a land flowing with milk and honey, not a land abounding with silver
and gold; for he would have them live comfortably in it, that they
might serve him cheerfully, but not covet either to trade with distant
countries or to hoard for after times. He would likewise have them to
reckon themselves enriched in the enriching of the tabernacle, and to
think that which was laid up in God's house as truly their honour and
wealth as if it had been laid up in their own.
3. A particular caution is given them to take heed of meddling with the
forbidden spoil; for what was devoted to God, if they offered to
appropriate it to their own use, would prove accursed to them;
therefore
( v. 18 )
" In any wise keep yourselves from the accursed thing; you will
find yourselves inclined to reach towards it, but check yourselves, and
frighten yourselves from having any thing to do with it." He speaks as
if he foresaw the sin of Achan, which we have an account of in the next
chapter, when he gives this reason for the caution, lest you make
the camp of Israel a curse and trouble it, as it proved that Achan
did.
II. The entrance that was opened to them into the city by the sudden
fall of the walls, or at least that part of the wall over against which
they then were when they gave the shout
( v. 20 ): The wall fell down flat, and probably killed abundance of
people, the guards that stood sentinel upon it, or others that crowded
about it, to look at the Israelites that were walking round. We read of
thousands killed by the fall of a wall, 1 Kings xx. 30 .
That which they trusted to for defence proved their destruction. The
sudden fall of the wall, no doubt, put the inhabitants into such a
consternation that they had no strength nor spirit to make any
resistance, but they became an easy prey to the sword of Israel, and
saw to how little purpose it was to shut their gates against a people
that had the Lord on the head of them, Mic. ii. 13 .
Note, The God of heaven easily can, and certainly will, break down all
the opposing power of his and his church's enemies. Gates of brass and
bars of iron are, before him, but as straw and rotten wood, Isa. xlv. 1, 2 . Who will bring me into the strong city? Wilt not thou, O God? Ps. lx. 9, 10 .
Thus shall Satan's kingdom fall, nor shall any prosper that harden
themselves against God.
III. The execution of the orders given concerning this devoted city.
All that breathed were put to the sword; not only the men that were
found in arms, but the women, and children, and old people. Though they
cried for quarter, and begged ever so earnestly for their lives, there
was no room for compassion, pity must be forgotten: they utterly
destroyed all, v. 21 .
If they had not had a divine warrant under the seal of miracles for
this execution, it could not have been justified, nor can it justify
the like now, when we are sure no such warrant can be produced. But,
being appointed by the righteous Judge of heaven and earth to do it,
who is not unrighteous in taking vengeance, they are to be applauded in
doing it as the faithful ministers of his justice. Work for God was
then bloody work; and cursed was he that did it deceitfully, keeping
back his sword from blood, Jer. xlviii. 10 .
But the spirit of the gospel is very different, for Christ came not to
destroy men's lives but to save them, Luke ix. 56 .
Christ's victories were of another nature. The cattle were put to death
with the owners, as additional sacrifices to the divine justice. The
cattle of the Israelites, when slain at the altar, were accepted as
sacrifices for them, but the cattle of these Canaanites were
required to be slain as sacrifices with them, for their iniquity
was not to be purged with sacrifice and offering: both were for the
glory of God.
2. The city was burnt with fire, and all that was in it, v. 24 .
The Israelites, perhaps, when they had taken Jericho, a large and
well-built city, hoped they should have that for their head-quarters;
but God will have them yet to dwell in tents, and therefore fires this
nest, lest they should nestle in it.
3. All the silver and gold, and all those vessels which were capable of
being purified by fire, were brought into the treasury of the house of
the Lord; not that he needed it but that he would be honoured by it, as
the Lord of hosts, of their hosts in particular, the God that gave the
victory and therefore might demand the spoil, either the whole, as
here, or, as sometimes, a tenth, Heb. vii. 4 .
IV. The preservation of Rahab the harlot, or inn-keeper, who perished not with those that believed not, Heb. xi. 31 .
The public faith was engaged for her safety by the two spies, who acted
therein as public persons; and therefore, though the hurry they were in
at the taking of the town was no doubt very great, yet Joshua took
effectual care for her preservation. The same persons that she had
secured were employed to secure her, v. 22, 23 .
They were best able to do it who knew her and her house, and they were
fittest to do it, that it might appear it was for the sake of her
kindness to them that she was thus distinguished and had her life given
her for a prey. All her kindred were saved with her; like Noah she believed to the saving of her house; and thus faith in Christ brings salvation to the house, Acts xvi. 31 .
Some ask how her house, which is said to have been upon the wall ( ch. ii. 15 ),
escaped falling with the wall; we are sure it did escape, for she and
her relations were safe in it, either though it joined so near to the
wall as to be said to be upon it, yet it was so far off as not
to fall either with the wall or under it; or, rather, that part of the
wall on which her house stood fell not. Now being preserved alive,
1. She was left for some time without the camp to be purified from the
Gentile superstition, which she was to renounce, and to be prepared for
her admission as a proselyte.
2. She was in due time incorporated with the church of Israel, and she
and her posterity dwelt in Israel, and her family was remarkable long
after. We find her the wife of Salmon, prince of Judah, mother of Boaz,
and named among the ancestors of our Saviour, Matt. i. 5 .
Having received Israelites in the name of Israelites, she had an
Israelite's reward. Bishop Pierson observes that Joshua's saving Rahab
the harlot, and admitting her into Israel, were a figure of Christ's
receiving into his kingdom, and entertaining there, the publicans and
the harlots, Matt. xxi. 31 .
Or it may be applied to the conversion of the Gentiles.
V. Jericho is condemned to a perpetual desolation, and a curse
pronounced upon the man that at any time hereafter should offer to
rebuild it
( v. 26 ): Joshua adjured them, that is, the elders and people of Israel,
not only by their own consent, obliging themselves and their posterity
never to rebuild this city, but by the divine appointment, God himself
having forbidden it under the sever penalty here annexed.
1. God would hereby show the weight of a divine curse; where it rests
there is no contending with it nor getting from under it; it brings
ruin without remedy or repair.
2. He would have it to remain in its ruins a standing monument of his
wrath against the Canaanites when the measure of their iniquity was
full, and of his mercy to his people when the time had come for their
settlement in Canaan. The desolations of their enemies were witnesses
of his favour to them, and would upbraid them with their ingratitude to
that God who had done so much for them. The situation of the city was
very pleasant, and probably its nearness to Jordan was an advantage to
it, which would tempt men to build upon the same spot; but they are
here told it is at their peril if they do it. Men build for their
posterity, but he that builds Jericho shall have no posterity to enjoy
what he builds; his eldest son shall die when he begins the work, and
if he take not warning by that stroke to desist, but will go on
presumptuously, the finishing of his work shall be attended with the
funeral of his youngest, and we must suppose all the rest cut off
between. This curse, not being a curse causeless, did come upon
that man who long after rebuilded Jericho
( 1 Kings xvi. 34 ),
but we are not to think it made the place ever the worse when it was
built, or brought any hurt to those that inhabited it. We find Jericho
afterwards graced with the presence, not only of those two great
prophets Elijah and Elisha, but of our blessed Saviour himself, Luke xviii. 35; xix. 1;
Matt. xx. 29 .
Note, It is a dangerous thing to attempt the building up of that which
God will have to be destroyed. See Mal. i. 4 .
Lastly, All this magnified Joshua and raised his reputation
( v. 27 );
it made him not only acceptable to Israel, but formidable to the
Canaanites, because it appeared that God was with him of a truth: the
Word of the Lord was with him, so the Chaldee, even Christ himself, the
same that was with Moses. Nothing can more raise a man's reputation,
nor make him appear more truly great, than to have the evidences of
God's presence with him.
INTRODUCTION TO JOSHUA 6
In this chapter Joshua is assured, though Jericho was closely shut up, it should be delivered into his hands, Jos 6:1; and he is directed, with the army, to go round the city six days together, seven priests bearing the ark of the Lord, with seven trumpets sounding; and on the seventh day to go round it seven times in like manner, when its wall should fall, Jos 6:3; which order Joshua communicated to the priests, and to the people, and which was put into execution by them, with some other instructions he gave them, Jos 6:6; particularly that the city, and all in it, should be devoted to the Lord, and none spared, but Rahab and her family, Jos 6:17; the success was according to the assurance given by the Lord, Jos 6:20; when all in the city were destroyed, and that was burnt with fire, and the gold, silver, brass, and iron, brought into the house of the Lord, and Rahab and her father's household were saved alive, Jos 6:21; and the chapter is closed with an adjuration of Joshua, cursing the man that should rebuild the city; and with this observation, that the fame of Joshua upon this was spread abroad throughout the country, Jos 6:26.
Ver. 1. 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} trgomw trgo "claudens et clausa", Montanus, Vatablus.
Joshua 6:2
Ver. 2. And the Lord said unto Joshua,.... The same divine Person called in the preceding chapter the Captain of the Lord's host, Jos 5:14, now with him, and who gave him the following orders, instructions, and assurances:
see, I have given into thy hand Jericho, and the king thereof: which might be concluded from the fear that was fallen upon the inhabitants of the city and their king, and from their shutting themselves up so closely, not daring to come out against Israel: and especially from this declaration and promise of the Lord; and which should be done in such a manner, as that it would clearly appear to be of the Lord, and not men:
[and] the mighty men of valour; the military men, the soldiers, or army that were under the command of the king of Jericho; or, as Kimchi reads it, "though" mighty men, yet they should not be able to defend the city, or hinder its falling into their hands; for what were they to the mighty God of Israel?
Joshua 6:3
Ver. 3. And ye shall compass the city, all [ye] men of war,.... Joshua their chief commander under the Lord, and all that were able to make war, even all above twenty years of age; these were to compass the city, not in the form of a siege, but by a procession around it:
[and] go round about the city once; or one time, for the first once in a day, and no more:
thus shall thou do six days; one after another; that is, go round it, once every day, for such a time. This order was given, according to the Jews {w}, the twenty second of Nisan, after the feast of unleavened bread was over.
{w} Seder Olam Rabba, c. 11. p. 31.
Joshua 6:4
Ver. 4. And seven priests shall bear before the ark seven trumpets of rams' horns,.... The ark was to be taken up and carried by priests round the city. Ben Gersom observes, that this was to direct the Israelites to keep and do according to all that was written in it; that is, in the law, which was contained in it; but no doubt the design of it was to show, that the subduing of Jericho, and the miracle that would be wrought, were owing to the power and presence of God, of which the ark was a symbol: and before it were to go seven other priests, with trumpets in their hands; which, according to our version, were made of rams horns: in the original it is "jobelim", or "jubilee" trumpets. Some think it means only such as they were to use in the year of jubilee; so Abarbinel and others, as Masius and Noldius {x}; that they had their name from Jubal, the first inventor of musical instruments, Ge 4:21; for rams' horns are objected to because they are solid, and not hollow; as if they could not be bored and made hollow, and fit for such a purpose. The Targum, Jarchi, and Kimchi, interpret the word by rams horns, as we do {y}; and observe what R. Akiba said,
"when (says he) I went into Arabia, I heard them call; a ram "jobel"; and the trumpet itself is called "jobel", because made of a ram's horn {z}:''
and the seventh day ye shall compass the city seven times; in the same manner as on the other days:
and the priests shall blow with the trumpets; which they were to do; and did every day.
{x} P. 160. No. 1515. {y} So Joseph. Antiqu. l. 5. c. 6. sect. 5. {z} Kimchi, Sepher. Shorash. rad. lby R. Sol. Urbim. Ohel Moed, fol. 39. 2.
Joshua 6:5
Ver. 5. And it shall come to pass, that when they make a long [blast] with the ram's horn,.... Continue blowing, and protracting, and drawing out the sound a long time; which they did only on the seventh day; on the other days it was but a short blast they made at a time; so that this being different, it would be a good sign and token to the people to do what they are next directed to:
[and] when ye hear the sound of the trumpet; drawn out to a great length:
all the people shall shout with a great shout; at once, as when an onset is made in battle, or a victory is obtained:
and the wall of the city shall fall down flat; or "under itself" {a}; which Jarchi interprets, in its place; that is, where it stood, and be swallowed up in it: so the Targum,
"and it shall be swallowed up under it;''
yet so that somewhat of it should be seen, as an attestation and proof of the miracle, as Kimchi; who says,
"it means that it should be swallowed up in its place under the earth, and a little of it appear above ground for a memorial of the miracle:''
and the people shall ascend up, every man straight before him; just as they were in the order of procession; for the wall being fallen everywhere, they would have no occasion to make up to one certain place, as when a breach is only made in one place, and the besiegers are obliged to go so many a breast to enter at it; but in this case they might go straight up from whence they were, and enter the city without any obstruction and difficulty.
{a} hytxt "sub se", Pagninus, Montanus, Vatablus; "subtus se", Tigurine version; "sabter se", Masius.
Joshua 6:6
Ver. 6. And Joshua the son of Nun called the priests,.... Not the Levites and Kohathites, whose business it was in common to bear the ark, but upon this occasion the priests; not all of them, but as many as were sufficient for the purpose:
and said unto them, take up the ark of the covenant; by putting the staves into the rings of it, and so carry it, Ex 25:14; see Nu 7:9;
and let seven priests bear seven trumpets of rams' horns before the ark of the Lord: See Gill on "Jos 6:4".
Joshua 6:7
Ver. 7. And he said unto the people, pass on, and compass the city,.... The women and children, the young men under twenty years of age, the unarmed part of the camp, as distinguished from the armed men:
and let him that is armed pass on before the ark of the Lord; to guard the ark, protect the priests, and defend the people, should any sally be made by the enemy upon them. These seem to design all the males that were above twenty years of age able to bear arms, and fit for war; though some restrain it to the forty thousand of the tribes of Reuben, Gad, and Manasseh, Jos 1:14.
Joshua 6:8
Ver. 8. And it came to pass, when Joshua had spoken to the people,.... Both armed and unarmed; had finished the orders and directions he gave them before mentioned:
that the seven priests bearing the seven trumpets of rams' horns passed on before the Lord; in his sight, and by his direction, and at his command given by Joshua, and before the ark, the symbol of his presence:
and blew with the trumpets; a short blast as they went along; this they did on each of the six days:
and the ark of the covenant of the Lord followed them; being borne by priests, Jos 6:6.
Joshua 6:9
Ver. 9. And the armed men went before the priests that blew with the trumpets,.... Whom Jarchi, Kimchi, and Abarbinel, interpret of Reuben and Gad, and the half tribe of Manasseh; that is, as many of them as Joshua took with him over Jordan; though rather all the armed men in the camp are meant; at least along with those mentioned went the standards of Judah and Ephraim:
and the rereward came after the ark; because the tribe of Dan was the rereward in journeying, Nu 2:31; hence the Targum paraphrases the words,
"and the tribe of the house of Dan went after the ark;''
and so both Jarchi and Kimchi interpret it: but rather the body of the people unarmed are designed; at least these were brought up by the standard of Dan; or otherwise no place in this procession is appointed for them, whose business it was to make the great shout on the seventh day with the rest:
[the priests] going on and blowing with the trumpets; the word "priests" is not in the text, but is rightly supplied; for, as Kimchi and Abarbinel observe, this is not said of the rereward, but of the priests, for they only bore and blew the trumpets; and so the Targum reads,
"the priests going on, &c.''
Joshua 6:10
Ver. 10. And Joshua had commanded the people,.... When he gave them their orders to pass on, and compass the city, Jos 6:7;
saying, ye shall not shout; that is, on any of the six days as they went round the city, only on the seventh; for this being a sign of victory, it was not to be made until the day when it should be obtained; otherwise, had they shouted, and nothing followed on it, it would have exposed them to the contempt of the inhabitants of Jericho, and would have put them in spirit, and hardened them:
nor make any noise with your voice; as laughing, singing, &c. This profound silence was to be observed, to add to the gravity and solemnity of the procession; and on account of the surprising miracle that was to be wrought, and particularly because of the ark, the symbol of the divine Presence, borne before them; and when God in his providence was about to speak in so awful a manner, and to do such a surprising work, it was very fit and decent that they should be silent before him; see Hab 2:20;
neither shall [any] word proceed out of your mouth; no conversation or discourse were to be had with each other as they passed along; for this is only to be restrained to the procession; when they returned, and in their camp, they might talk and discourse as at other times:
until the day I bid you shout, then shall ye shout; for as yet it seems Joshua had not told them how many days they should surround the city in this manner, and on what day the shout should be made by them.
Joshua 6:11
Ver. 11. So the ark of the Lord compassed the city,.... Being bore by the priests, who carried it round the city; it may as well be rendered and interpreted as it is by Kimchi,
"he, i.e. Joshua, caused the ark of the Lord to compass the city;''
that is, he gave orders to the priests to take it up, and go round with it on the first day:
going about [it] once; on that day, and no more; keeping at such a distance, as to be out of the reach of stones or arrows cast from the walls of the city:
and they came into the camp, and lodged in the camp; the night following; not only the priests that bare the ark, but those that blew with the trumpets, and all the armed men, and the people.
Joshua 6:12
Ver. 12. And Joshua rose early in the morning,.... Of the second day; to take care of, direct, and prepare everything for another procession on that day; so active and diligent was he to do the will and work of God, exactly and punctually:
and the priests took up the ark of the Lord; and carried it about as they had done the day before.
Joshua 6:13
Ver. 13. And seven priests bearing seven trumpets of rams' horns before the ark of the Lord,.... See Gill on "Jos 6:4";
went on continually; or, "going they went" {b}: kept on going, making no stop at all, until they had compassed the city:
and blew with the trumpets; as they went along:
and the armed men went before them, but the rereward came after the ark of the Lord; which the Targum paraphrases as on Jos 6:9;
[the priests] going on, and blowing with the trumpets;
See Gill on "Jos 6:9".
{b} Kwlh Myklh "euntes eundo", Montanus.
Joshua 6:14
Ver. 14. And the second day they compassed the city once,.... Went round it one time only; as on the first:
and returned into the camp: which was at Gilgal, Jos 5:10;
so they did six days: four more after these two successively, and proceeded in the same order and manner as on those two days.
Joshua 6:15
Ver. 15. And it came to pass on the seventh day,.... Which Jarchi says was the Sabbath day, and which is a common notion of the Jews {c}; but whether it was or not, it is certain that one of these seven days must be a sabbath, in which the several things ordered were done, and the procession made. Kimchi observes, that their Rabbins say this was the sabbath day; and he adds, what is pretty remarkable,
"though they slew and burnt on the sabbath day, he that commanded the sabbath commanded to profane the sabbath in the subduing of Jericho;''
with which compare what our Lord says, Mt 12:3;
that they rose early, about the dawning of the day; having seven times the work to do they did on the other six days:
and compassed the city after the same manner seven times; after the same manner as they had done the six preceding days:
only on that day they compassed the city seven times; whereas on the other days they only went round it once, which distinguished this day from the rest.
{c} Seder Olam Rabba, c. 11. p. 31. Bemidbar Rabba, sect. 14. fol. 312. 2.
Joshua 6:16
Ver. 16. And it came to pass at the seventh time,.... Of their going round the city on the seventh day: and at the seventh time,
when the priests blew with the trumpets; as they did every time they compassed the city:
Joshua said unto the people, shout; both those that were armed, and those that were not; they were to make one grand and general shout at once, as when victory is obtained, or is sure, and so it follows:
for the Lord hath given you the city; intimating that it would be presently delivered into their hands, and in such manner, that it would plainly show it was of the Lord, and no other.
Joshua 6:17
Ver. 17. And the city shall be accursed,.... Or, be a "cherem", devoted to the Lord, as it follows:
[even] it and all that [are] therein, to the Lord; the city and the inhabitants of it should be devoted to destruction, and the riches and spoil of it dedicated to sacred uses, and not become the property of the Israelites; for as this was the first city in the had of Canaan that was conquered, it was fit the firstfruits of the conquest should be the Lord's, as an acknowledgment of his gift of the land unto them, and that the conquest of it was owing to him; though it might be some mortification to the Israelites, and a trial of their faith and obedience, that the first and so fine a city should not become their habitation, but be utterly destroyed, and not to be built more; and all the riches of it either consumed, or converted to other uses, and not their own. This Joshua thought fit to declare to the Israelites, before the taking of the city, that they might know what they had to do. The Jewish doctors generally suppose that Joshua ordered this of himself, of his own accord and will; but Kimchi is of opinion that the Lord gave him this order, which is most probable, yea, certain from Jos 7:11;
only Rahab the harlot shall live, she and all that [are] with her in the house; she and her father's family, as she requested, and the spies promised; here the Targum calls her, as elsewhere, Rahab the innkeeper or victualler; and so in Jos 6:22;
because she hid the messengers that we sent; and so preserved them from being taken by the messengers of the king of Jericho, who were sent in pursuit of them. These though sent only by Joshua, without the knowledge of the people, yet it being on their account, and their good, and by him as their head and governor, is ascribed to them also. This fact of Rahab's is observed by him as a reason for sparing her, and those that were with her, when all the rest would be put to the sword; and is mentioned as an instance of her faith, and of the evidence of it, Heb 11:31.
Joshua 6:18
Ver. 18. And you in any wise keep [yourselves] from the accursed thing,.... From laying hold on, secreting, and enjoying as their own, what was devoted to another use:
lest ye make [yourselves] accursed; or a "cherem", also devoted to destruction:
when ye take of the accursed thing; any part of it, be it what it will, gold or any other metal, or raiment, and the like:
and make the camp of Israel a curse, and trouble it; for being done secretly, and not known who did it, the whole body of the people would be chargeable with it, and suffer on account of it, unless discovered and punished, and as more fully appears by an after instance.
Joshua 6:19
Ver. 19. But all the silver and gold, and vessels of brass and iron,
[are] consecrated to the Lord,.... Or rather, "for all the silver", &c. as the particle here used sometimes signifies, and is so rendered {d}: each of these metals, and whatsoever were made of them, were set apart for the Lord, and dedicated to sacred uses, and might not be converted to any other, unless what were upon their idols, which were to be burnt with fire, De 7:25;
they shall come into the treasury of the Lord; be brought into the tabernacle, as Kimchi and Abarbinel interpret it, into some apartment there destined for such service, and which is clear from Jos 6:24; the same where the offering of the officers was brought after the battle with Midian, Nu 31:54.
{d} lkw "nam totum", Junius & Tremellius, Piscator.
Joshua 6:20
Ver. 20. So the people shouted when [the priests] blew with the trumpets,.... As Joshua had charged them, Jos 6:16;
and it came to pass, when the people heard the sound of the trumpet,
and the people shouted with a great shout; that is, gave a loud shout, on hearing the long blast of the trumpets blown by the priests the seventh time, as they were no doubt directed by Joshua, agreeably to the order given to him; see Jos 6:5;
that the wall fell down flat; the wall of the city of Jericho, as the Lord said it should, See Gill on "Jos 6:5":
so that the people went up into the city, every man straight before him, and they took the city; they went up to it from the plain, where they were, and entered it without any difficulty, the wall being fallen, and that everywhere: so that they went directly from the place where they were, and went in right over against them, into every quarter and, part of the city, and seized on it, and possessed it at once. Various things may be observed concerning this surprising event; as that it was supernatural, and cannot be ascribed to second causes, there being nothing in the procession round the city, the blowing of the trumpets, or shout of the people, that could occasion the wall to fall; and that no defences or fortifications are anything against God, when it is his will a city should be taken, with whom nothing is impossible; and that sometimes unlikely means are appointed and used by him for doing great things, that the power may appear to be his by which they are done; and that faith stops at nothing, when it has the word and promise of God to encourage and support it; and that God does everything in his own time and way. The falling of the walls of Jericho may be considered as an emblem of the fall of Babylon; these two cities agree, as in their greatness, so in their wickedness,
Re 17:4; and as Jericho stood in the way of Israel's inheriting the land, being a frontier and barrier town; so mystical Babylon stands in the way of the kingdom of Christ, and its spread in the world, and particularly of the conversion of the Jews, Re 11:14. The fall of Jericho was very sudden, and when not expected by the inhabitants of it; and so will be the fall of Babylon, Re 18:7; and as Jericho fell at the sound of rams horns, the destruction of antichrist, or mystical Babylon, will be through the preaching of the Gospel, Re 14:6; and as the one was by the sounding of seven priests, at the seventh time of sounding, on the seventh day; so the ruin of antichrist will be at the seventh angel's sounding the seventh trumpet, and pouring out the seventh vial, Re 10:7; and as at the destruction of the one, so of the other, but few saved from the common calamity, Re 18:4; and both never to be raised up and built again, Re 18:21; And it may be considered also as an emblem of the subjection of the Gentile world to Christ; which, like Jericho, or the moon, as some observe the name signifies, is very changeable; and as that city, and the inhabitants of it, an enemy to God, and his people, and yet made subject by the ministry of his word; as particularly it will be when the kingdoms of this world shall become his: or rather it may be an emblem of the subjection of particular souls to Christ, and the means thereof; who are like the walled city of Jericho in their unregenerate state, their hearts hard, stubborn, and inflexible, and enmity to God; are self-confident, vainly puffed up in their fleshly minds, and shut up in unbelief, and kept and guarded by Satan, the strong man armed; but all these strong holds of sin and Satan are brought down and demolished in conversion; and that by means of the sound of the Gospel, which is as despicable with men as the sound of the rams' horns were to the inhabitants of Jericho; but is a jubilee and joyful sound, a sound of love, grace, mercy, and salvation; and being accompanied with the Spirit and grace of God, is the power of God unto salvation; and mighty through him for the removing the hardness of men's hearts, and bringing them into subjection and obedience to Christ.
Joshua 6:21
Ver. 21. And they utterly destroyed all that [was] in the city,.... All the inhabitants of it, by the direction of Joshua, and according to the order of the Lord, De 7:1; being guilty of capital crimes, which deserved death, as idolatry, incest, &c.
both men and women, young and old; neither sex nor age were spared:
and ox, and sheep, and ass, with the edge of the sword; in which creatures chiefly lay the substance of the eastern people; see Job 1:3.
Joshua 6:22
Ver. 22. But Joshua had said unto the two men that had spied out the country,.... Whom he had sent on that errand, Jos 2:1; and what follows he had said unto them before the people entered into the city, and perhaps before the walls of it fell; and indeed from Jos 6:16, it appears to have been said at the time he gave the people orders to shout:
go into the harlot's house: he does not mention her name but they full well knew who he meant:
and bring out thence the woman, and all that she hath; not so much her substance, as her father's household, she had got together there, that they might be saved, as had been promised her:
as ye sware unto her; so that this order was partly on account of her kindness to them, Jos 6:17; and partly on account of the oath which they had taken, and which Joshua would have inviolably kept.
Joshua 6:23
Ver. 23. And the young men that were spies went in, and brought out Rahab,.... Not only went into the city, but into Rahab's house, which they knew again by the scarlet thread hung out at the window of it. But here a difficulty occurs, how they could be said to go into her house, when it was built on the town wall, Jos 2:15; and that was now fallen down flat. Abarbinel thinks that when the spies went round the city, they saw the scarlet thread in the window of her house, and set their eyes on the house, or wistly observed it; and marked it in such manner, that after the fall of the wall they went to the place of her house, and brought her out, though her house was broken down, and no wall standing: but then they could not be said properly to go into her house, and bring her out. Kimchi is of opinion that not all the wall of the city fell, but what was over against the camp of Israel; and that the house of Rahab was on the wall on the other side: but it seems by the account of it as if the whole wall fell; and the apostle says, "the walls of Jericho fell down", Heb 11:30; all of them; and so the Septuagint version of Jos 6:20.
"and the whole wall, or all the wall fell round about:''
and I see not why it may not be thought that the whole wall fell, excepting that small part alone which Rahab's house stood; and that standing alone would make the miracle the greater, and show the divine approbation of saving Rahab and her family: besides, if the wall sunk down in its place all around into the earth, as the Jews understand the phrase; See Gill on "Jos 6:5"; the house might continue on it firm and unmoved, going down with it to the surface of the earth, where it may be supposed the top of the wall was; and so they might go in and take her out, and preserve her from being destroyed with the rest of the inhabitants; and not only her,
but her father and her mother, and her brethren, and all that she had; all other relations that were with her, particularly her sisters, which are in her request, Jos 2:13; with all that appertained to her brethren and sisters, which is there expressed also:
and they brought out all her kindred; before mentioned, or if there were any other of her relations she had taken into her house for safety; or "all her families" {e}, for her father's household might be branched out into various families, and become numerous, and so be an emblem of the number of Gentile sinners saved by Christ the antitype of Joshua:
and left them without the camp of Israel; until they, became proselytes, and embraced the religion of Israel, as Kimchi remarks. However, being Gentiles, some external rites and ceremonies were to be performed upon them, as well as a declaration at least of their renouncing idolatry was required of them, before they could be admitted into the camp of Israel; and which was required even of a proselyte of the gate, or of one that was only a sojourner among them.
{e} hytwxpvm lk "omnes familias ejus", Pagninus, Montanus, Tigurine version.
Joshua 6:24
Ver. 24. And they burnt the city with fire, and all that [was] therein,.... As Babylon the great, of which this city was an emblem, as has been observed, See Gill on "Jos 6:20"; will be burnt with fire also, Re 18:8;
only the silver and the gold, and the vessels of brass and iron, they put into the treasury of the house of the Lord;
See Gill on "Jos 6:19".
Joshua 6:25
Ver. 25. And Joshua saved Rahab the harlot alive,.... From perishing by the sword, as the rest of the inhabitants did. Kimchi says, some interpret it of his giving her food, and an inheritance by which she might live; and Josephus {f} intimates the same: he says, he gave her fields, and had her in great honour and esteem; and it is the notion of some Jewish writers, that he took her to wife, and that this is meant by saving her alive; which sense Kimchi disapproves of, as being foreign; besides, it was not Joshua, but Salmon, a prince in Israel, that married her, Mt 1:5;
and her father's household, and all she had; that is, he saved alive all her relations, and it may be her cattle, if she had any; and those of her kindred also, as their sheep, oxen, and asses, when those of others were killed, Jos 6:21. Some also understand this of intermarriages of principal persons in Israel with some of her father's fairly; but it only signifies that their lives were spared, when the whole city was destroyed with the edge of the sword:
and she dwelleth in Israel [even] unto this day; which may be meant either personally of Rahab, who was living and dwelt in the land of Canaan, when this history was written; and serves to strengthen the opinion that Joshua was the writer of it, and to explain the meaning of the phrase "unto this day", elsewhere used in this book; and to remove any objection from it against his being the author of it; or else of her dwelling there in her posterity, and so she might dwell in it unto the times of the Messiah, who sprang from her, Mt 1:5;
because she hid the messengers which Joshua, sent to spy out Jericho; this was the reason of her and her father's family being saved alive;
See Gill on "Jos 6:17".
{f} Antiqu. l. 5. c. 1. sect. 7.
Joshua 6:26
Ver. 26. And Joshua adjured [them] at that time,.... When the city was burnt and spoiled; not that he adjured the people individually, or one by one, which was not very practicable, but in a general way:
saying, cursed [be] the man before the Lord; let him be cursed by him with the curses written in the book of the law; and let him be driven from him, from his presence, as Cain was:
that riseth up, and buildeth this city Jericho; that rises up in future time, and rebuilds it; for it cannot be thought that after such an adjuration anyone would start up quickly, and rebuild it:
he shall lay the foundation thereof in his firstborn, and in his youngest [son] shall he set up the gates of it; that is, while he is laying, or as soon as he has laid the foundation of the city, his eldest son should die; and as he went on with the building, other sons of his, if he had more than two, should be taken away by death likewise; and by the time he has finished it, signified by setting up the gates of it, both for ornament and security, his youngest and last son should die also; so that his whole posterity should be taken alway, as a curse of God upon him for rebuilding the city; which was fulfilled in Hiel the Bethelite, the rebuilder of this city in the times of Ahab, five or six hundred years after this adjuration was made, when either it was forgotten, or, however, little regarded: Maimonides observes {g}, that this was made that the miracle might remain in perpetual memory, for whoever should see the wall sunk in the earth, it would be plain and clear to him that this was not the form of a building demolished, but that it fell by a miracle; and yet this city became a very flourishing one in later times; we soon hear of the school of the prophets in it, 2Ki 2:5; here, Strabo {h} says, was a royal palace, where, as Josephus {i} relates, Herod died, and who speaks of an amphitheatre and hippodrome in it; in this city sometimes the sanhedrim sat, and a great number of the stationary priests dwelt, even half a station, twelve thousand of them, all which is observed by Dr. Lightfoot {k}; our Lord himself honoured it with his presence,
Lu 19:1.
{g} Maimon. Moreh Nevochim, par. 3. c. 50. {h} Geograph. l. 16. p. 525. {i} Antiqu. l. 17. c. 8. sect. 1. 2. {k} Chorograph. Cent. c. 47.
Joshua 6:27
Ver. 27. So the Lord was with Joshua,.... Counselling and directing him what to do, prospering and succeeding him in all that he engaged; the Targum is,
"the Word of the Lord was for the help of Joshua;''
the essential Word, Christ the Son of God, called the Captain of the Lord's host, Jos 5:14; and who, continued with him speaking to him and giving him orders, Jos 6:2;
and his fame was [noised] throughout all the country; for his wisdom and courage, for the wonderful things done for him and by him, and the great success that attended him, through the power and presence of God with him; which struck terror into the inhabitants of the land, and made his conquest of it the more easy.
John Gill's Exposition of the Entire Bible.
Jericho resolves Israel shall not be its master. It shut
itself up, being strongly fortified both by art and nature. Thus were
they foolish, and their hearts hardened to their destruction; the
miserable case of all that strengthen themselves against the
Almighty. God resolves Israel shall be its master, and that quickly.
No warlike preparations were to be made. By the uncommon
method of besieging the city, the Lord honoured the ark, as the
symbol of his presence, and showed that all the victories were from
him. The faith and patience of the people were proved and
increased.
Jericho resolves Israel shall not be its master. It shut
itself up, being strongly fortified both by art and nature.
By the uncommon
method of besieging the city, the Lord honoured the ark, as the
symbol of his presence, and showed that all the victories were from
him. The faith and patience of the people were proved and
increased.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary