Text -- Joshua 6:11 (NET)

6:11 So Joshua made sure they marched the ark of the Lord around the city one time. Then they went back to the camp and spent the night there.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Jos 6:8-11

Before the ark, called "the ark of the covenant," for it contained the tables on which the covenant was inscribed. The procession was made in deep and solemn silence, conforming to the instructions given to the people by their leader at the outset, that they were to refrain from all acclamation and noise of any kind until he should give them a signal. It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining--here were armed men, but no stroke given; they must walk and not fight. Doubtless the people of Jericho made themselves merry with the spectacle [BISHOP HALL].

Commentary -- Word/Phrase Notes (per Verse)

Haydock: Jos 6:11

There. This singular procession served to exercise the obedience of the people, and to teach them to despise the enemy, who durst not come out to attack them, though many were unarmed. (Calmet)

Gill: Jos 6:11

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 6:11

¹ tn Heb “and he made the ark of the Lord go around the city, encircling one time.”

² tn Heb “and they entered the camp and spent the night in the camp.”

Geneva Bible: Jos 6:11

So the ark of the LORD compassed the city, going about [it] ^{( h )} once: and they came into the camp, and lodged in the camp.

^{( h )} For that day.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 6:1-27

1 Jericho is shut up.

2 God instructs Joshua how to beseige it.

12 The city is compassed.

17 It must be accursed.

20 The walls fall down.

22 Rahab is saved.

26 The builder of Jericho is cursed.

Maclaren: Jos 6:10-11

Joshua 6:10-11

The cheerful uniform obedience of Israel to Joshua stands in very remarkable contrast with their perpetual murmurings and rebellions under Moses. Many reasons probably concurred in bringing about this change of tone. For one thing the long period of suspense was over; and to average sense-bound people there is no greater trial of faith and submission than waiting, inactive, for something that is to come. Now they are face to face with their enemies, and it is a great deal easier to fight than to expect; and their courage mounts higher as dangers come nearer. Then there were great miracles which left their impression upon the people, such as the passage of the Jordan, and so on.

So that the Epistle to the Hebrews is right when it says, By faith the walls of Jericho fell down after they were compassed about seven days.' And that faith was as manifest in the six days' march round the city, as on the seventh day of victorious entrance. For, if you will read the narrative carefully, you will see that it says that the Israelites were not told what was to be the end of that apparently useless and aimless promenade. It was only on the morning of the day of the miracle that it was announced. So there are two stages in this instance of faith. There is the protracted trial of it, in doing an apparently useless thing; and there is the victory, which explains and vindicates it. Let us look at these two points now.

I. Consider That Strange Protracted Trial Of Faith.

The command comes to the people, through Joshua's lips, unaccompanied by any explanation or reasons. If Moses had called for a like obedience from the people in their wilderness mood, there would have been no end of grumbling. But whatever some of them may have thought, there is nothing recorded now but prompt submission. Notice, too, the order of the procession. First come the armed men, then seven white-robed priests, blowing, probably, discordant music upon their ram's horn trumpets; then the Ark, the symbol and token of God's presence; and then the reward. So the Ark is the center; and it is not only Israel that is marching round the city, but rather it is God who is circling the walls. Very impressive would be the grim silence of it all. Tramp, tramp, tramp, round and round, six days on end, without a word spoken (though no doubt taunts in plenty were being showered down from the walls), they marched, and went back to the camp, and subsided into inactivity for another four-and-twenty hours, until they turned out' for the procession once more.

Now, what did all that mean? 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 Jericho was to declare Here is the Lord of the whole earth, weaving His invisible cordon and network around the doomed city.' In fact the meaning of the procession, emphasized by the silence of the soldiers, was that God Himself was saying, in the long-drawn blasts of the priestly trumpet, Lift up your heads, O ye gates! even lift them up, ye everlasting doors; and the King of Glory shall come in.' Now, whatever Jericho and its people thought about that, Israel, according to the commentary of the New Testament, had to some extent, at all events, learnt the lesson, and knew, of course very rudimentarily and with a great deal of mere human passion mingled with it, but still knew, that this was God's summons, and the manifestation of God's presence. And so round the city they went, and day by day they did the thing in which their faith apprehended its true meaning, and which, by reason of their faith, they were willing to do. Let us take some lessons from that.

Here is a confidence in the divine presence, manifested by unquestioning obedience to a divine command.

Theirs not to make reply,Theirs not to reason why.'

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 skeptical 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 practice the obedience of faith. And we have to exercise commonsense 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 everything is settled; and there is only one course for us, and that is, unquestioning submission, active submission, or, what is as hard, passive submission.

Then here again is faith manifesting itself by an obedience which was altogether ignorant of what was coming. I think that is quite plain in the story, if you will read it carefully, though I think that it is not quite what people generally understand as its meaning. But it makes the incident more in accordance with God's uniform way of dealing with us that the host should be told on the morning of the first day of the week that they were to march round the city, and told the same on the second day, and on the third the same, and so on until the sixth; and that not until the morning of the seventh, were they told what was to be the end of it all. That is the way in which God generally deals with us. In the passage of the Jordan, too, you will find, if you will look at the narrative carefully, that although Joshua was told what was coming, the people were not told till the morning of the day, when the priests' feet were dipped in the brink of the water. We, too, have to do our day's march, knowing very little about tomorrow; 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. Life is like a voyage down some winding stream, shut in by hills, sometimes sunny and vine-clad, like the Rhine, sometimes grim and black, like an American canon. As the traveler looks ahead he wonders how the stream will find a passage beyond the next bend; and as he looks back, he cannot trace the course by which he has come. It is only when he rounds the last shoulder that he sees a narrow opening flashing in the sunshine, and making a way for his keel. 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. He does not open His whole hand at once; He opens a finger at a time, as you do sometimes with your children when you are trying to coax them to take something out of the palm. He gives us enough light for the moment. He says, March round Jericho; and be sure that I mean something. What I do mean I will tell you some day.' And so we have to put all into His hands.

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. It would take about an hour or so to march round the city, and there were twenty-three hours of idleness. Little progress in reducing Jericho was made by the progress round it, and it must have got rather wearisome about the sixth day. 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,' for there is a time for everything. There is a time for sowing and for reaping, and in the season of the reaping we shall reap, if we faint not.' Dear brethren! we all get weary of our work. Custom presses upon us, with a weight heavy as frost, and deep almost as life.' It is easy to do things with a spurt, but it is the keeping on at the monotonous, trivial, and sometimes unintelligible duties that is the test of a man's grit, and of his goodness too. So, although it is a very, very threadbare lesson--one that you may think it was not worth while for me to bring you all here to receive--I am sure that there are few things needed more by us all, and especially by those of us who are on the wrong side of middle life, as people call it--though! think it is the right side in many respects--than that old familiar lesson. Keep on as you have begun, and for the six weary days turn out, however hot the sun, however comfortable the carpets in the tent, however burning the sand, however wearisome and fiat it may seem to be perpetually tramping round the same walls of the same old city; keep on, for in due season the trumpet will sound and the walls will fall.

II. So That Brings Me To The Second Stage.

viz., the sudden victory which vindicates and explains the protracted trial of faith.

I do not need to tell the story of how, on the seventh day, the host encompassed the city seven times, and at last they were allowed to break the long silence with a shout. You will observe the prominence given to the sacred seven, both in the number of days, of circuits made, and the number of the priests' trumpets. Probably the last day was a Sabbath, for there must have been one somewhere in the week, arid it is improbable that it was one of the undistinguished days. That was a shout, we may be sure, by which the week's silence was avenged, and all the repressed emotions gained utterance at last. The fierce yell from many throats, which startled the wild creatures in the hills behind Jericho, blended discordantly with the trumpets' clang which proclaimed a present God; and at His summons the fortifications toppled into hideous ruin, and over the fallen stones the men of Israel clambered, each soldier, in all that terrible circle of avengers that surrounded the doomed city, marching straight forward, and so all converging on the center.

Now, we can discover good reasons for this first incident in the campaign being marked by miracle. The fact that it was the first is a reason. It is a law of God's progressive revelation that each new epoch is inaugurated by miraculous works which do not continue throughout its course. For instance, it is observable that, in the Acts of the Apostles, the first example of each class of incidents recorded there, such as the first preaching, the first persecution, the first martyrdom, the first expansion of the Gospel beyond Jews, its first entrance into Europe, has usually the stamp of miracle impressed on it, and is narrated at great length, while subsequent events of the same class have neither of these marks of distinction. Take, for example, the account of Stephen, the first martyr. He saw the heavens opened' and the Son of Man standing at the right hand of God.' We do not read that the heavens opened when Herod struck off the head of James with the sword. But was Jesus any the less near to help His servant? Certainly not.

In like manner it was fitting that the first time that Israel crossed swords with these deadly and dreaded enemies should be marked by a miraculous intervention to hearten God's warriors. But let us take care that we understand the teaching of any miracle. Surely it does not secularize and degrade the other incidents of a similar sort in which no miracle was experienced. The very opposite lesson is the true one to draw from a miracle. In its form it is extraordinary, and presents God's direct action on men or on nature, so obviously that all eyes can see it. But the conclusion to be drawn is not that God acts only in a supernatural' manner, but that He is acting as really, though in a less obvious fashion, in the natural' order. In these turning-points, the inauguration of new stages in re-relation or history, the cause which always produces all nearer effects and the ultimate effects, which are usually separated or united (as one may choose to regard it) by many intervening links, are brought together. But the originating power works as truly when it is transmitted through these many links as when it dispenses with them. Miracle shows us in abbreviated fashion, and therefore conspicuously, the divine will acting directly, that we may see it working when it acts indirectly. In miracle God makes bare His arm,' that we may be sure of its operation when it is draped and partially hid, as by a vesture, by second causes.

We are not to argue that, because there is no miracle, God is not present or active. He was as truly with Israel when there was no Ark present, and no blast of the trumpet heard. He was as truly with Israel when they fought apparently unhelped, as He was when Jericho fell. The teaching of all the miracles in the Old and the New Testaments is that the order of the universe is maintained by the continual action of the will of God on men and things. So this story is a transient revelation of an eternal fact. God is as much with you and me in our fights as He was with the Israelites when they marched round Jericho, and as certainly will He help. If by faith we endure the days of often blind obedience, we shall share the rapture of the sudden victory.

Now, I have said that the last day of this incident was probably a Sabbath day. Does not that suggest the thought that we may take this story as a prophetic symbol? There is for us a week of work, and a seventh day of victory, when we shall enter, not into the city of confusion which has come to nought, but into the city which hath the foundations, whose builder and maker is God.' The old fathers of the Christian Church were not far wrong, when they saw in this story a type of the final coming of the Lord. Did you ever notice how St. Paul, in writing to the Thessalonians about that coming, seems to have his mind turned back to the incident before us? Remember that in this incident the two things which signalized the fall of the city were the trumpet and the shout. What does Paul say? The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God.' Jericho over again! And then, Babylon is fallen, is fallen!' And I saw the new Jerusalem coming down out of heaven, like a bride adorned for her husband.'

MHCC: Jos 6:6-16

Wherever the ark went, the people attended it. God's ministers, by the trumpet of the everlasting gospel, which proclaims liberty and victory, must encourage the followers of Christ in their spiritual warfare. As promised deliverances must be expected in God's way, so they must be expected in his time. At last the people were to shout: they did so, and the walls fell. This was a shout of faith; they believed the walls of Jericho would fall. It was a shout of prayer; they cry to Heaven for help, and help came.

Matthew Henry: Jos 6:6-16

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, Jos 6:9. 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, Jos 6:4, Jos 6:5, Jos 6:9, Jos 6:13. 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, Deu 20:2-4. 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 10:9. It encouraged Abijah, 2Ch 13:12. 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, 2Co 10:4, 2Co 10:5. 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 (Jos 6:10), 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. Zec 2:13, Be silent, O all flesh, before the Lord. Exo 14:14, 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, Jos 6:14, Jos 6:15. 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, 1Ki 18:43.

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 (Joh 5:11), 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 2:3. 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 4:2, " 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, Jos 6:16. This was a shout for mastery, a triumphant shout; the shout of a king is among them, Num 23:21. 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.

Keil-Delitzsch: Jos 6:6-27

Taking of Jericho. - In the account of this we have first of all a brief statement of the announcement of the divine message by Joshua to the priests and the people (Jos 6:6, Jos 6:7); then the execution of the divine command (Jos 6:8-20); and lastly the burning of Jericho and deliverance of Rahab (Jos 6:21-27).

Jos 6:6-7

In communicating the divine command with reference to the arrangements for taking Jericho, Joshua mentions in the first place merely the principal thing to be observed. The plural ויּאמרוּ ("they said"), in Jos 6:7, must not be altered, but is to be explained on the ground that Joshua did not make the proclamation to the people himself, but through the medium oft he shoterim, who were appointed to issue his commands (see Jos 1:10-11; Jos 3:2-3). In this proclamation the more minute instructions concerning the order of march, which had been omitted in Jos 6:3-5, are given; namely, that החלוּץ was to march in front of the ark. By החלוּץ , "the equipped (or armed) man," we are not to understand all the fighting men, as Knobel supposes; for in the description of the march which follows, the whole of the fighting men ("all the men of war,"Jos 6:3) are divided into החלוּץ and המּאסּף ( Eng. Ver . "the armed men"and "the rereward,"Jos 6:9 and Jos 6:13), so that the former can only have formed one division of the army. It is very natural therefore to suppose, as Kimchi and Rashi do, that the former were the fighting men of the tribes of Reuben, Gad, and half Manasseh ( הצּבא חלוּצי , Jos 4:13), and the latter the fighting men of the rest of the tribes. On the meaning of מאסּף , see at Num 10:25. If we turn to the account of the facts themselves, we shall see at once, that in the report of the angel's message, in Jos 6:3-5, several other points have been passed over for the purpose of avoiding too many repetitions, and have therefore to be gathered from the description of what actually occurred. First of all, in Jos 6:8-10, we have the appointment of the order of marching, namely, that the ark, with the priests in front carrying the trumpets of jubilee, was to form the centre of the procession, and that one portion of the fighting men was to go in front of it, and the rest to follow after; that the priests were to blow the trumpets every time they marched round during the seven days (Jos 6:8, Jos 6:9, Jos 6:13); and lastly, that it was not till the seventh time of going round, on the seventh day, that the people were to raise the war-cry at the command of Joshua, and then the walls of the town were to fall (Jos 6:10, Jos 6:16). There can be no doubt that we are right in assuming that Joshua had received from the angel the command which he issued to the people in Jos 6:17., that the whole town, with all its inhabitants and everything in it, was to be given up as a ban to the Lord, at the time when the first announcement concerning the fall of the town was made.

Jos 6:8-10

Execution of the divine Command . - Jos 6:8-11. The march round on the first day; and the instructions as to the war-cry to be raised by the people, which are appended as a supplement in Jos 6:10. "Before Jehovah," instead of "before the ark of Jehovah,"as the signification of the ark was derived entirely from the fact, that it was the medium through which Jehovah communicated His gracious presence to the people. In Jos 6:9, תּקעוּ is in the perfect tense, and we must supply the relative אשׁר , which is sometimes omitted, not only in poetry, but also in prose, after a definite noun in the accusative (e.g., Exo 18:20; see Ewald , §332, a .). There is not sufficient ground for altering the form of the word into תּקעי , according to the Keri , as תּקע is construed in other cases with the accusative השּׁופר , instead of with בּ , and that not only in poetry, but also in prose (e.g., Jdg 7:22, as compared with Jdg 7:18-20). ותקוע הלוך , "trumpeting continually" (Eng. Ver. "going on and blowing"). הלוך is used adverbially, as in Gen 8:3, etc.

Jos 6:11

"So the ark of the Lord compassed the city," not "Joshua caused the ark to compass the city."The Hiphil has only an active, not a causative, meaning here, as in 2Sa 5:23, etc.

Jos 6:12-14

The march on each of the next five days resembled that on the first. "So they did six days." In Jos 6:13, ותקעוּ does not stand for ותקוע , but corresponds to ותקעוּ in Jos 6:8; and the participle הולך is used interchangeably with the inf. abs. הלוך , as in Gen 26:13; Jdg 4:24, etc., so that the Keri הלוך is an unnecessary emendation.

Jos 6:15-20

On the seventh day the marching round the town commenced very early, at the dawning of the day, that they might go round seven times. כּמּשׁפּט , in the manner prescribed and carried out on the previous days, which had become a right through precept and practice. On the seventh circuit, when the priests had blown the trumpet, Joshua commanded the fighting men to raise a war-cry, announcing to them at the same time that the town, with all that was in it, was to be a ban to the Lord, with the exception of Rahab and the persons in her house, and warning them not to take of that which was laid under the ban, that they might not bring a ban upon the camp of Israel. The construction in v. 16, "it came to pass at the seventh time the priests had blown the trumpets, then Joshua said, ... " is more spirited than if the conjunction כּאשׁר had been used before תּקעוּ , or בּתקוע had been used. Because the Lord had given Jericho into the hands of the Israelites, they were to consecrate it to Him as a ban ( cherem ), i.e., as a holy thing belonging to Jehovah, which was not to be touched by man, as being the first-fruits of the land of Canaan. (On cherem , see the remarks at Lev 27:28-29.) Rahab alone was excepted from this ban, along with all that belonged to her, because she had hidden the spies. The inhabitants of an idolatrous town laid under the ban were to be put to death, together with their cattle, and all the property in the town to be burned, as Moses himself had enjoined on the basis of the law in Lev 27:29. The only exceptions were metals, gold, silver, and the vessels of brass and iron; these were to be brought into the treasury of the Lord, i.e., the treasury of the tabernacle, as being holy to the Lord (Jos 6:19; vid., Num 31:54). Whoever took to himself anything that had been laid under the ban, exposed himself to the ban, not only because he had brought an abomination into his house, as Moses observes in Deu 7:25, in relation to the gold and silver of idols, but because he had wickedly invaded the rights of the Lord, by appropriating that which had been laid under the ban, and had wantonly violated the ban itself. The words, "beware of the ban, that ye do not ban and take of the ban" (Jos 6:18), point to this. As Lud. de Dieu observes, "the two things were altogether incompatible, to devote everything to God, and yet to apply a portion to their own private use; either the thing should not have been devoted, or having been devoted, it was their duty to abstain from it."Any such appropriation of what had been laid under the ban would make the camp of Israel itself a ban, and trouble it, i.e., bring it into trouble ( conturbare , cf. Gen 34:30). In consequence of the trumpet-blast and the war-cry raised by the people, the walls of the town fell together, and the Israelites rushed into the town and took it, as had been foretold in Jos 6:5. The position of העם ויּרע is not to be understood as signifying that the people had raised the war-cry before the trumpet-blast, but may be explained on the ground, that in his instructions in Jos 6:16 Joshua had only mentioned the shouting. But any misinterpretation is prevented by the fact, that it is expressly stated immediately afterwards, that the people did not raise the great shout till they heard the trumpet-blast.

As far as the event itself is concerned, the difference attempts which have been made to explain the miraculous overthrow of the walls of Jericho as a natural occurrence, whether by an earthquake, or by mining, or by sudden storming, for which the inhabitants, who had been thrown into a false security by the marvellous procession repeated day after day for several days, were quite unprepared (as Ewald has tried to explain the miracle away), really deserve no serious refutation, being all of them arbitrarily forced upon the text. It is only from the naturalistic stand-point that the miracle could ever be denied; for it not only follows most appropriately upon the miraculous guidance of Israel through the Jordan, but is in perfect harmony with the purpose and spirit of the divine plan of salvation. "It is impossible,"says Hess , "to imagine a more striking way, in which it could have been shown to the Israelites that Jehovah had given them the town. Now the river must retire to give them an entrance into the land, and now again the wall of the town must fall to make an opening into a fortified place. Two such decisive proofs of the co-operation of Jehovah so shortly after Moses' death, must have furnished a pledge, even to the most sensual, that the same God was with them who had led their fathers so mightily and so miraculously through the Read Sea."That this was in part the intention of the miracle, we learn from the close of the narrative (Jos 6:27). But this does not explain the true object of the miracle, or the reason why God gave up this town to the Israelites without any fighting on their part, through the miraculous overthrow of their walls. The reason for this we have to look for in the fact that Jericho was not only the first, but the strongest town of Canaan, and as such was the key to the conquest of the whole land, the possession of which would open the way to the whole, and give the whole, as it were, into their hands. The Lord would give His people the first and strongest town of Canaan, as the first-fruits of the land, without any effort on their part, as a sign that He was about to give them the whole land for a possession, according to His promise; in order that they might not regard the conquest of it as their own work, or the fruit of their own exertions, and look upon the land as a well-merited possession which they could do as they pleased with, but that they might ever use it as a gracious gift from the Lord, which he had merely conferred upon them as a trust, and which He could take away again, whenever they might fall from Him, and render themselves unworthy of His grace. This design on the part of God would of necessity become very obvious in the case of so strongly fortified a town as Jericho, whose walls would appear impregnable to a people that had grown up in the desert and was so utterly without experience in the art of besieging or storming fortified places, and in fact would necessarily remain impregnable, at all events for a long time, without the interposition of God. But if this was the reason why the Lord gave up Jericho to the Israelites by a miracle, it does not explain either the connection between the blast of trumpets or the war-cry of the people and the falling of the walls, or the reason for the divine instructions that the town was to be marched round every day for seven days, and seven times on the seventh day. Yet as this was an appointment of divine wisdom, it must have had some meaning.

The significance of this repeated marching round the town culminates unquestionably in the ark of the covenant and the trumpet-blast of the priests who went before the ark. In the account before us the ark is constantly called the ark of the Lord, to show that the Lord, who was enthroned upon the cherubim of the ark, was going round the hostile town in the midst of His people; whilst in Jos 6:8 Jehovah himself is mentioned in the place of the ark of Jehovah. Seven priests went before the ark, bearing jubilee trumpets and blowing during the march. The first time that we read of a trumpet-blast is at Sinai, where the Lord announced His descent upon the mount to the people assembled at the foot to receive Him, not only by other fearful phenomena, but also by a loud and long-continued trumpet-blast (Exo 19:16, Exo 19:19; Exo 20:14-18). After this we find the blowing of trumpets prescribed as part of the Israelitish worship in connection with the observance of the seventh new moon's day (Lev 23:24), and at the proclamation of the great year of jubilee (Lev 25:9). Just as the trumpet-blast heard by the people when the covenant was made at Sinai was as it were a herald's call, announcing to the tribes of Israel the arrival of the Lord their God to complete His covenant and establish His kingdom upon earth; so the blowing of trumpets in connection with the round of feasts was intended partly to bring the people into remembrance before the Lord year by year at the commencement of the sabbatical month, that He might come to them and grant them the Sabbath rest of His kingdom, and partly at the end of every seven times seven years to announce on the great day of atonement the coming of the great year of grace and freedom, which was to bring to the people of God deliverance from bondage, return to their own possessions, and deliverance from the bitter labours of this earth, and to give them a foretaste of the blessed and glorious liberty to which the children of God would attain at the return of the Lord to perfect His kingdom (vid., Pentateuch, pp. 631f.). But when the Lord comes to found, to build up, and to perfect His kingdom upon earth, He also comes to overthrow and destroy the worldly power which opposes His kingdom. The revelation of the grace and mercy of God to His children, goes ever side by side with the revelation of justice and judgment towards the ungodly who are His foes. If therefore the blast of trumpets was the signal to the congregation of Israel of the gracious arrival of the Lord its God to enter into fellowship with it, no less did it proclaim the advent of judgment to an ungodly world. This shows clearly enough the meaning of the trumpet-blast at Jericho. The priests, who went before the ark of the covenant (the visible throne of the invisible God who dwelt among His people) and in the midst of the hosts of Israel, were to announce through the blast of trumpets both to the Israelites and Canaanites the appearance of the Lord of the whole earth for judgment upon Jericho, the strong bulwark of the Canaanitish power and rule, and to foretel to them through the falling of the walls of this fortification, which followed the blast of trumpets and the wary-cry of the soldiers of God, the overthrow of all the strong bulwarks of an ungodly world through the omnipotence of the Lord of heaven and earth. Thus the fall of Jericho became the symbol and type of the overthrow of every worldly power before the Lord, when He should come to lead His people into Canaan and establish His kingdom upon earth. On the ground of this event, the blowing of trumpets is frequently introduced in the writings of the prophets, as the signal and symbolical omen of the manifestations of the Lord in great judgments, through which He destroys one worldly power after another, and thus maintains and extends His kingdom upon earth, and leads it on towards that completion to which it will eventually attain when He descends from heaven in His glory at the time of the last trump, with a great shout, with the voice of the archangel and the trump of God, to raise the dead and change the living, to judge the world, cast the devil, death, and hell into the lake of fire, create a new heaven and new earth, and in the new Jerusalem erect the tabernacle of God among men for all eternity (1Co 15:51.; 1Th 4:16-17; Rev 20:1; 21).

The appointment of the march round Jericho, which was to be continued for seven days, and to be repeated seven times on the seventh day, was equally significant. The number seven is a symbol in the Scriptures of the work of God and of the perfection already produced or to be eventually secured by Him; a symbol founded upon the creation of the world in six days, and the completion of the works of creation by the resting of God upon the seventh day. Through this arrangement, that the walls of Jericho were not to fall till after they had been marched round for seven days, and not till after this had been repeated seven times on the seventh day, and then amidst the blast of the jubilee trumpets and the war-cry of the soldiers of the people of God, the destruction of this town, the key to Canaan, was intended by God to become a type of the final destruction at the last day of the power of this world, which exalts itself against the kingdom of God. In this way He not only showed to His congregation that it would not be all at once, but only after long-continued conflict, and at the end of the world, that the worldly power by which it was opposed would be overthrown, but also proved to the enemies of His kingdom, that however long their power might sustain itself in opposition to the kingdom of God, it would at last be destroyed in a moment.

Jos 6:21-23

After the taking of Jericho, man and beast were banned, i.e., put to death without quarter (Jos 6:21; cf. Jos 6:17); Rahab and her relations being the only exceptions. Joshua had directed the two spies to fetch them out of her house, and in the first instance had them taken to a place of safety outside the camp of Israel (Jos 6:22, Jos 6:23). "Her brethren," i.e., her brothers and sisters, as in Jos 2:13, not her brothers only. "All that she had" does not mean all her possessions, but all the persons belonging to her house; and "all her kindred "are all her relations by birth or marriage, with their dependants (cf. Jos 2:13). Clericus is correct in observing, that as Rahab's house was built against the town-wall, and rested partly upon it (Jos 2:15), when the wall fell down, that portion against or upon which the house stood cannot have fallen along with the rest, "otherwise when the wall fell no one would have dared to remain in the house."But we must not draw the further inference, that when the town was burned Rahab's house was spared.

(Note: The statements made by travellers in the middle ages, to the effect that they had seen Rahab's house ( Rob . Pal. ii. pp. 295-6), belong to the delusions of pious superstition.)

וגו מחוּץ ויּנּיחוּם (Jos 6:23; cf. Gen 19:16), "they let them rest," i.e., placed them in safety, "outside the camp of Israel," sc., till they had done all that was requisite for a formal reception into the congregation of the Lord, viz., by giving up idolatry and heathen superstition, and turning to the God of Israel as the only true God (to which circumcision had to be added in the case of the men), and by whatever lustrations and purifications were customary at the time in connection with reception into the covenant with Jehovah, of which we have no further information.

Jos 6:24-25

After man and beast had been put to death, and Rahab and her relatives had been placed in security, the Israelites set the town on fire with everything in it, excepting the metals, which were taken to the treasury of the tabernacle, as had been commanded in Jos 6:19. On the conquest of the other towns of Canaan the inhabitants only were put to death, whilst the cattle and the rest of the booty fell to the conquerors, just as in the case of the conquest of the land and towns of Sihon and Og (compare Jos 8:26-27; Jos 10:28, with Deu 2:34-35, and Deu 3:6-7), as it was only the inhabitants of Canaan that the Lord had commanded to be put under the ban (Deu 7:2; Deu 20:16-17). In the case of Jericho, on the contrary, men, cattle, and booty were all put under the ban, and the town itself was to be laid in ashes. This was because Jericho was the first town of Canaan which the Lord had given up to His people. Israel was therefore to sacrifice it to the Lord as the first-fruits of the land, and to sanctify it to Him as a thing placed under the ban, for a sign that they had received the whole land as a fief from his hand, and had no wish to grasp as a prey that which belonged to the Lord.

Jos 6:25

But Rahab and all that belonged to her Joshua suffered to live, so that she dwelt in Israel "unto this day." It is very evident from this remark, that the account was written not very long after the event.

(Note: Rahab is no doubt the same person as the Rachab mentioned in the genealogy of Jesus Christ, who married Salmon the tribe prince of Judah, to whom she bore Boaz, an ancestor of David (Mat 1:5). The doubts which Theophylact expressed as to the identity of the two, and which J. Outhou has since sought to confirm, rest for the most part upon the same doctrinal scruples as those which induced the author of the Chaldee version to make Rahab an innkeeper, namely, the offence taken at her dishonourable calling. Jerome's view, on the other hand, is a very satisfactory one. "In the genealogy of the Saviour,"he says, "none of the holy women are included, but only those whom the Scriptures blame, that He who came on behalf of sinners, being himself born of sinners, might destroy the sins of all."The different ways in which the name is written, viz., hee Rhacha'b in Matthew, andChaab in the Sept. version of Joshua, and in Heb 11:31 and Jam 2:25, is not enough to throw any doubt upon the identity of the two, as Josephus always calls the harlot Rahab hee Rhacha'bee. The chronological difficulty, that Salmon and Rahab lived much too soon to have been the parents of Boaz, which is adduced by Knobel as an argument against the identity of the mother of Boaz and the harlot Rahab, has no force unless it can be proved that every link is given in the genealogy of David (in Rth 4:21-22; 1Ch 2:11; Mat 1:5), and that Boaz was really the great-grandfather of David; whereas the very opposite, viz., the omission from the genealogies of persons of no celebrity, is placed beyond all doubt by many cases that might be cited. Nothing more is known of Rahab. The accounts of the later Rabbins, such as that she was married to Joshua, or that she was the mother of eight prophets, and others of the same kind, are fables without the slightest historical foundation (see Lightfoot, hor. hebr. et talm. in Mat 1:5).)

Jos 6:26-27

But in order to complete the ban pronounced upon Jericho in perfect accordance with the command of God in Deu 13:17, and to make the destruction of it a memorial to posterity of the justice of God sanctifying itself upon the ungodly, Joshua completed the ban with an oath: "Cursed be the man before the Lord that riseth up and buildeth this city Jericho; he shall lay the foundation thereof at the price of his first-born, and set up its gates at the price of his youngest son" ( בּ denoting the price of a thing). The rhythmical parallelism is unmistakeable in this curse. The two last clauses express the thought that the builder of the town would pay for its restoration by the loss of all his sons, from the first-born to the very youngest. The word "buildeth,"however, does not refer to the erection of houses upon the site of the town that had been burnt to ashes, but to the restoration of the town as a fortification, the word בּנה being frequently used to denote the fortification of a town (e.g., 1Ki 15:17; 2Ch 11:6; 2Ch 14:5-6). This is evident in general from the fact that a town is not founded by the erection of a number of houses upon one spot, but by the joining of these houses together into an enclosed whole by means of a surrounding wall, but more particularly from the last words of the verse, in which בּנה is explained as ייסּדנּה (lay the foundation thereof) and דּלתיה יצּיב (set up the gates of it). Setting up the gates of a town is not setting up doors to the houses, but erecting town-gates, which can only be done when a town-wall has been built. But if setting up the gates would be a sign of the completion of the wall, and therefore of the restoration of the town as a fortification, the "founding"(laying the foundation) mentioned in the parallel clause can only be understood as referring to the foundation of the town-wall. This view of the curse, which is well supported both by the language and the facts, is also confirmed by the subsequent history. Joshua himself allotted Jericho to the Benjamites along with certain other towns (Jos 18:21), which proves that he intended them to inhabit it; and accordingly we find the city of palms, i.e., Jericho, mentioned afterwards as an inhabited place (Jdg 3:13; 2Sa 10:5), and yet it was not till the time of Ahab that Joshua's curse was fulfilled, when Hiel the Bethelite undertook to make it into a fortified town (1Ki 16:34).

(Note: Knobel's opinion, that the Jericho mentioned between the times of Joshua and Ahab in all probability did not stand upon the old site which Hiel was the first to build upon again, is at variance with 1Ki 16:34, as it is not stated there that he rebuilt the old site of Jericho, but that he began to build the town of Jericho, which existed, according to 2Sa 10:5 and Jdg 3:13, in the time of David, and even of the judges, i.e., to restore it as a fortified town; and it is not raised into a truth by any appeal to the statements of Strabo , Appian , and others, to the effect that Greeks and Romans did not choose places for building upon which any curse rested.)

Jos 6:27

Thus the Lord was with Joshua, fulfilling His promise to him (Jos 1:5.), so that his fame spread through all the land.

Constable: Jos 5:13--13:1

C. Possession of the land 5:13-12:24

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 5:13--7:1

1. The conquest of Jericho 5:13-6:27

5:13-15 "Despite Joshua's long military experience he had never led an attack on a fortified city that was prepared for a long siege. In fact, of all the walled cities in Palestine, Jericho was probably the most invincible. There was also the question of armaments. Israel's army had no siege engines, no battering rams, no catapults, and no moving towers. Their only weapons were slings, arrows, and spears--which were like straws against the walls of Jericho."⁷¹

As Joshua contemplated attacking Jericho, the Angel of the Lord appeared to him and assured him of victory.⁷²

"The Canaanite spectre had hatched in Noah's tent (Gen. 9:20-27), had evolved for generations, and now in Joshua's day would be tolerated by God no longer."⁷³

Evidently Joshua was reconnoitering near Jericho only about two miles from Gilgal. He was planning his strategy when he met the Man who identified Himself as the Captain (Prince) of the Lord's host (angelic army; cf. 1 Kings 22:19; 2 Kings 6:8-17; Ps. 148:2; Matt. 26:53; Heb. 1:14). It is obvious that Joshua perceived this Man as a mighty warrior standing before him with sword drawn ready for battle (cf. Num. 22:23; 1 Chron. 21:16). As soon as the Stranger identified Himself, Joshua bowed before Him acknowledging His superiority.

"The stranger's response put everything in proper perspective. God is sovereign. It is never a question whether God is on our side but whether we are on God's side. . . . The purpose of this encounter was not to impart commands but to inspire Joshua with humility and reverence and to instill in him the confidence that God was with him and was in control (cf. 1:9)."⁷⁴

The command to remove his sandals (v. 15) would have convinced Joshua that this was the same God who appeared to Moses at the burning bush (Exod. 3:5).

"As Moses went to investigate the bush (Exod 3:3), so Joshua goes to investigate the mysterious figure confronting him (5:13b)."⁷⁵

"The strange confrontation of 5:13-15 resembles that between Jacob and the man of God at Peniel (Gn. 32:22-32) and that between Moses and the burning bush (Ex. 3:1-4:17). In each case, the human protagonist encounters a divine messenger before facing a life-and-death conflict . . ."⁷⁶

Joshua would hardly have submitted as he did if he had not believed that this Man was the Angel of the Lord (cf. Exod. 3:5; Num. 22:31).

"The scene thus pictures Joshua as the totally obedient servant doing precisely what the divine messenger requires."⁷⁷

God not only instructed Joshua concerning what he should do in the battle ahead, but this theophany assured Joshua that Yahweh would also personally lead His people in battle. We need not conclude, however, that this divine Leader continued to be visible after this. There is no reference to Him in the record of the battle that follows. His appearance on this occasion simply impressed Joshua with the fact that God would be leading Israel.

"The whole sequence--circumcision, Passover, and theophany--emphatically declared that the Israel of conquest was the Israel of exodus. The God who had saved his people out of Egypt would now save them in Canaan."⁷⁸

6:1-5 The parenthetic comment about Jericho that opens this chapter (v. 1) emphasizes the fact that the city had strong fortifications.

As in the previous section, the writer recorded the command of God first (vv. 2-5; cf. Ps. 108:12-13) and then Joshua's execution of the command (vv. 6-21; cf. 3:7-8; 4:1-3, 15-16). Unlike Moses, who at the burning bush argued at length with the Lord about His plan (Exod. 3:11-4:17), Joshua obeyed without question.

6:6-14 The terms "Lord" and "ark" occur interchangeably here (v. 8). The Lord was over the ark, and the ark represented the Lord's presence.

Evidently the whole Israelite nation did not march around the walls of Jericho. Only warriors and priests circled the city (vv. 3, 4, 6, 9, et al.). The "people" referred to in the context (v. 7, 16, et al.) were these people, not all the Israelites. Probably representatives of the tribes participated in this march rather than all the soldiers of Israel. The line of march was as follows: soldiers, priests, the ark, and more soldiers (vv. 6-9, 13).

Jericho was not a large city. Archaeological excavations have revealed that its walls enclosed only about eight and one-half acres. The main part of the Dallas Seminary campus covers about 12 acres.

The trumpets the priests blew (vv. 4, 9, et al.) were not the long silver trumpets but rams horns (shophars). The blowing of trumpets in Israel reminded the people of God's activity for them. The priests used them to call the people to follow God who was going before them in the wilderness. Both functions were applicable on this occasion. The trumpet blasts signaled judgment to the Canaanites but victory to the Israelites (cf. 1 Cor. 15:51; 1 Thess. 4:10-17).

"The first time that we read of a trumpet-blast is at Sinai, where the Lord announced His descent upon the mount to the people assembled at the foot to receive Him, not only by other fearful phenomena, but also by a loud and long-continued trumpet-blast (Ex. xix. 16, 19, xx. 14 (18). After this we find the blowing of trumpets prescribed as part of the Israelitish worship in connection with the observance of the seventh new moon's day (Lev. xxiii. 24), and at the proclamation of the great year of jubilee (Lev. xxv. 9). Just as the trumpet-blast heard by the people when the covenant was made at Sinai was as it were a herald's call, announcing to the tribes of Israel the arrival of the Lord their God to complete His covenant and establish His kingdom upon earth; so the blowing of trumpets in connection with the round of feasts was intended partly to bring the people into remembrance before the Lord year by year at the commencement of the sabbatical month, that He might come to them and grant them the Sabbath rest of His kingdom, and partly at the end of every seven times seven years to announce on the great day of atonement the coming of the great year of grace and freedom, which was to bring to the people of God deliverance from bondage, return to their own possessions, and deliverance from the bitter labours of this earth, and to give them a foretaste of the blessed and glorious liberty to which the children of God would attain at the return of the Lord to perfect His kingdom (vid. Pentateuch, vol. ii, p. 466-7). But when the Lord comes to found, to build up, and to perfect His kingdom upon earth, He also comes to overthrow and destroy the worldly power which opposes His kingdom. The revelation of the grace and mercy of God to His children, goes ever side by side with the revelation of justice and judgment towards the ungodly who are His foes. If therefore the blast of trumpets was the signal to the congregation of Israel of the gracious arrival of the Lord its God to enter into fellowship with it, no less did it proclaim the advent of judgment to an ungodly world."⁷⁹

6:15-21 The warriors and priests were to remain silent as they circled the city each time except the last. God evidently used this strategy to impress on the people of Jericho, as well as the Israelites, that the deliverance was not by human might or power. It was by the Spirit of the Lord (cf. Zech. 4:6). He commanded the final shout on the seventh day to announce His destruction of the wall. It was a shout of joy for the Israelites.

"To emphasize the divine intervention, no secondary causes for the collapse of the wall are mentioned. It would be no less a miracle were we to find that God used an earthquake to bring the walls down."⁸⁰

The writer did not explain the reasons for Israel circling Jericho once a day for six days and then seven times the seventh day. This strategy did give the king of Jericho an opportunity to surrender. The uniqueness of this approach undoubtedly impressed everyone with the supernatural character of the victory. It involved almost incredible faith for the Israelites (Heb. 11:30). There was probably also some significance to the number seven. This may have impressed the Israelites further that the victory was a complete work of God following the pattern of the seven days of creation.

"The emphasis on the number seven (fourteen times in this chapter [cf. Exod. 24:16; 2 Kings 3:9; Job 2:11-13; Ezek. 3:15]), the use of ceremonial trumpets (made from ram's horns), the presence of priests, and the prominence of the ark all indicate that the conquest of Jericho was more than a military campaign; it was a religious event. Israel must always remember that the land was God's gift to them."⁸¹

"The significance of this repeated marching round the town culminates unquestionably in the ark of the covenant and the trumpet-blast of the priests who went before the ark. In the account before us the ark is constantly called the ark of the Lord, to show that the Lord, who was enthroned upon the cherubim of the ark, was going round the hostile town in the midst of His people; whilst in ver. 8 Jehovah himself is mentioned in the place of the ark of Jehovah."⁸²

Excavations at Jericho by John Garstang between 1930 and 1936, and more recently by Kathleen Kenyon between 1952 and 1958, have confirmed the collapse of the wall under itself as recorded. They also reveal that the invaders burned the city (v. 24) though there was some disagreement between Garstang and Kenyon concerning when this took place. Garstang held that the collapse of the wall and the burning of the city took place at approximately the same time, as the text records. However, Kenyon believed the city burned at a much earlier date and fell at a much later date.⁸³

After discussing the views of Garstang and Kenyon, Waltke concluded as follows.

"Although meager, yet the textual and the archaeological evidence regarding Jericho in Late Bronze IIA and B [1400-1200 B.C.] remarkably coincide, and once again the archaeological evidence suggests a conquest during the first quarter of the fourteenth century. Even more conclusive, however, is the evidence that the city was not occupied during the mid-thirteenth century B.C., thereby precluding the option of the commonly accepted late date for the Exodus [ca. 1280 B.C.]."⁸⁴

"On the basis of the scarabs and pottery found in the cemetery associated with City IV in Jericho, it is impossible to date the fall of that city subsequent to 1400 B.C., despite all of the negative findings of Kathleen Kenyon (as we have previously shown). On the other hand, there are absolutely insurmountable objections to the Late Date Theory [ca. 1280 B.C.] on the basis of archaeological discovery."⁸⁵

There are some things about Jericho that archaeology has not revealed.

"Jericho is a classic example of incompleteness in the archaeological record caused by the depredations of man and nature combined where--as at Dibon--the literary record (here, the Old Testament) retains phases of history lost to the excavator."⁸⁶

"Archaeological research thus leaves confusion and unanswered questions for the present generation. This does not lead us to abandon archaeological research. It reminds us of the great difficulties which stand in our way when we seek to utilize discoveries for historical reconstruction. Archaeology can rarely name sites. Seldom, if ever, can it determine precisely who destroyed a site. It often cannot tell who occupied a site; it can place only relative dates on sites. Only rarely can it excavate an entire site and secure all the evidence."⁸⁷

6:22-25 God commanded the Israelites to consecrate all the spoils of this battle to Him since He had given Jericho into their hands as the firstfruits of the land. Rahab and her possessions were exceptions because she had aided the spies. The Israelites were to burn cities under the "ban" (Heb. herem, v. 17; cf. Deut. 20:16-18) and to kill their inhabitants including the cattle (Lev. 27:29). The only objects they were to spare were metal, gold, silver, and vessels of brass and iron. These they were to place in the treasury of the tabernacle (v. 19; Num. 31:54). The Israelites completely destroyed only three Canaanite cities west of the Jordan along with their populations, namely, Jericho, Ai, and Hazor. They captured many others and slew some of their inhabitants.⁸⁸ Earlier they had devoted Hormah (Num. 21:3), Heshbon (Deut. 3:1-2), and Og's towns (Deut. 3:3) to complete destruction.

"Joshua is perhaps best known as a book of war. Israel was at war with the Canaanites, but behind these human soldiers God was waging war against sin. Earlier in Israel's history God was compared to a warrior (Ex. 14:14; 15:3; Deut. 1:30, 3:22; 20:4). But now Israel experienced His leadership in war as never before. God is constantly at war with sin because it is an affront to His holiness and because it destroys people whom He loves and desires to bless (cf. Rom. 6:23)."⁸⁹

6:26-27 The curse on the person tempted to rebuild Jericho (v. 26) would have discouraged anyone from fortifying again this city that was a symbol of military power. God wanted His people to trust in Him for their security and not to rely on physical defenses primarily (cf. 11:6). We could interpret building the city as building the fortifications of the city rather than as building houses on the site. The Israelites may have rebuilt and inhabited Jericho again during the period of the judges (18:21; Judg. 1:16; 3:13; 2 Sam. 10:5), but they may not have fortified it until much later. God executed Joshua's curse on Hiel when he rebuilt Jericho's fortifications during the reign of King Ahab of Israel (1 Kings 16:34). A better explanation may be that Canaanites rebuilt Jericho, but Hiel was the first Israelite to do so.

The miraculous victory over Jericho brought great honor to Joshua as Israel's leader (v. 27).

"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."⁹⁰

Keil and Delitzsch explained the reason for the miraculous defeat of Jericho as follows.

". . . Jericho was not only the first, but the strongest town of Canaan, and as such was the key to the conquest of the whole land, the possession of which would open the way to the whole, and give the whole, as it were, into their hands. The Lord would give His people the first and strongest town of Canaan, as the first-fruits of the land, without any effort on their part, as a sign that He was about to give them the whole land for a possession, according to His promise; in order that they might not regard the conquest of it as their own work, or the fruit of their own exertions, and look upon the land as a well-merited possession which they could do as they pleased with, but that they might ever use it as a gracious gift from the Lord, which he had merely conferred upon them as a trust, and which He could take away again, whenever they might fall from Him, and render themselves unworthy of His grace. This design on the part of God would of necessity become very obvious in the case of so strongly fortified a town as Jericho, whose walls would appear impregnable to a people that had grown up in the desert and was so utterly without experience in the art of besieging or storming fortified places, and in fact would necessarily remain impregnable, at all events for a long time, without the interposition of God."⁹¹

All the aspects of the battle at Jericho strengthened Israel's faith in Yahweh. God's people learned His strength and ability to overcome all their obstacles by personal experience here. They acted in faith obeying His Word and trusting in the outcome He had promised. This day Israel reached a high water mark in her spiritual history. We should learn the same things from this record as well as from the supernatural victories God has given each of us. She also became a nation among nations in the ancient Near East.⁹²

Guzik: Jos 6:1-27

Joshua 6 - The Fall of Jericho

A. Obedience before the fall of the city of Jericho.

1. (1-5) Instructions for the battle.

Now Jericho was securely shut up because of the children of Israel; none went out, and none came in. And the LORD said to Joshua: "See! I have given Jericho into your hand, its king, and the mighty men of valor. You shall march around the city, all you men of war; you shall go all around the city once. This you shall do six days. And seven priests shall bear seven trumpets of rams' horns before the ark. But the seventh day you shall march around the city seven times, and the priests shall blow the trumpets. It shall come to pass, when they make a long blast with the ram's horn, and when you hear the sound of the trumpet, that all the people shall shout with a great shout; then the wall of the city will fall down flat. And the people shall go up every man straight before him."

a. Now Jericho was securely shut up because of the children of Israel: Jericho itself was on full alert; from a human perspective, this would be a hard, if not impossible, battle. Yet from God's perspective, the battle was already over, because He can say to Joshua I have (in the past tense) given Jericho into your hand.

i. Up to this point everything had been more or less preliminary and preparatory. Now the real task before them must be faced and tackled. The Canaanites must be dispossessed if Israel is to occupy what God has promised them.

ii. Jericho was not an exceptionally large city; but it was an important, formidable fortress city. If Israel could defeat Jericho, they could defeat anything else that would face them in Canaan. Again we see the wisdom of God as opposed to human wisdom, in that Israel faces their most difficult opponent first.

b. You shall march around the city: The method of warfare was one that made absolutely no sense according to military intelligence. It required total dependence on God.

i. It required great faith from Joshua, because he had to explain and lead the nation in this plan.

ii. It required great faith from the elders and the nation, because they had to follow Joshua in this plan.

c. The wall of the city will fall down flat. And the people shall go up every man straight before him: It was a plan for victory whereby it would clearly be the work of the LORD. Yet God gave them something to do, so that Israel could work in partnership with God.

i. Obviously, it was something that God could have done without Israel's help at all, but He wanted them to be a part of His work - as He wants us to be a part of His work today.

2. (6-7) Joshua tells the priests and the people.

Then Joshua the son of Nun called the priests and said to 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, "Proceed, and march around the city, and let him who is armed advance before the ark of the LORD."

a. Then Joshua the son of Nun called the priests: Joshua had to tell the priests, because what they were asked to do was unusual. Normally, priests and the ark of the covenant did not go with Israel to battle.

b. Take up the ark of the covenant: The ark would be prominent in this victory, even as it was in the crossing of the Jordan River. Israel had to keep their hearts and minds on the LORD who was present with them, instead of putting their hearts and minds on the difficulty of the task in front of them.

c. And he said to the people: Joshua had to tell the people, because what they were asked to do was unusual. This was no customary way to conquer a walled, fortified city.

3. (8-14) The march of the first six days.

So it was, when Joshua had spoken to the people, that the seven priests bearing the seven trumpets of rams' horns before the LORD advanced and blew the trumpets, and the ark of the covenant of the LORD followed them. The armed men went before the priests who blew the trumpets, and the rear guard came after the ark, while the priests continued blowing the trumpets. Now Joshua had commanded the people, saying, "You shall not shout or make any noise with your voice, nor shall a word proceed out of your mouth, until the day I say to you, 'Shout!' Then you shall shout." So he had the ark of the LORD circle the city, going around it once. Then they came into the camp and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the LORD. Then 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 rear guard came after the ark of the LORD, while the priests continued blowing the trumpets. And the second day they marched around the city once and returned to the camp. So they did six days.

a. When Joshua had spoken to the people: Joshua does not hesitate to do what the LORD has told him to do. Often, our delays to obey God show that we really don't believe Him.

b. So he had the ark of the LORD circle the city, going around it once: Jericho was not a large city; they could easily march around it in a day's time. As the people of Jericho saw the Israelites marching around their city, they probably had a sense of both awe and horror.

c. It took courage for Israel to do this; Israel was wide open to attack during this time, and it would have been easy for the people of Jericho to attack them from the high position of the walls.

d. It took endurance for Israel to do this; the march was for six days, and they had to persist in something that didn't seem to make much sense.

e. In this, the helplessness of Israel was revealed; through six days of silent marching, they had a good look at the walls that seemed to be impenetrable - they knew that this was a battle bigger than they were.

4. (15-16) The march of the seventh day.

But it came to pass on the seventh day that they rose early, about the dawning of the day, and marched around the city seven times in the same manner. On that day only they marched around the city seven times. And the seventh time it happened, when the priests blew the trumpets, that Joshua said to the people: "Shout, for the LORD has given you the city!

a. On the seventh day: This march took place over a period of seven days, meaning that Israel had to have marched on a Sabbath; but this would be a work of God's sovereign grace and power, not of human works.

b. Shout, for the LORD has given you the city! The command was given for the people to shout. After the days of silence, this comes as a recognition that God would now given them what He had promised. The LORD has given you the city!

5. (17-19) The command to destroy the city and to save Rahab is given.

"Now the city shall be doomed by the LORD to destruction, it and all who are in it. Only Rahab the harlot shall live, she and all who are with her in the house, because she hid the messengers that we sent. And you, by all means abstain from the accursed things, lest you become accursed when you take of the accursed things, and make the camp of Israel a curse, and trouble it. But all the silver and gold, and vessels of bronze and iron, are consecrated to the LORD; they shall come into the treasury of the LORD."

a. Only Rahab the harlot shall live: Joshua is careful to take care of Rahab. Her faith in the living God would find support by God's people.

b. Joshua had to command the people of Israel to stay away from the accursed things. By this he means the idols and things associated with the demonic and depraved worship of the people of Canaan.

i. The severe judgment that is brought against Jericho, and all of Canaan didn't come because they were in the "way" of God's people. It came because this was a people who were in total rebellion against God and in league with the occult, as the artifacts recovered from this period demonstrate.

c. But all the silver and gold, and vessels of bronze and iron, are consecrated to the LORD: All the valuables belong to God; Jericho is the "first fruits" city of Canaan, and so the valuables are set apart to the treasury of the LORD.

B. The taking of the city of Jericho.

1. (20-21) The walls come down and the city is destroyed.

So the people shouted when the priests blew the trumpets. And it happened when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat. Then 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, ox and sheep and donkey, with the edge of the sword.

a. The wall fell down flat: We are not told that Israel knew this would be the result of their obedient marching and final shouting. They may have been as surprised as the people of Jericho were at the way God decided to deliver Jericho into their hands.

b. They utterly destroyed all that was in the city: Why was Israel commanded to practice such complete destruction? Because the greatest sins of the Canaanites were spiritual: When you come into the land which the LORD your God is giving you, you shall not learn to follow the abominations of those nations. There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination to the LORD, and because of these abominations the LORD your God drives them out from before you. You shall be blameless before the LORD your God. For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the LORD your God has not appointed such for you. (Deuteronomy 18:9-14)

i. Such judgment seems harsh to us, because it is harsh - and we must recognize, that at unique times, God has commanded that such judgment come to pass. I may happen either through an army that He has used (as is the case here), or through judgment that He directly brings (such as in the case of Sodom and Gomorrah, Genesis 19:24-25).

c. Israel took the city: They took, after God had given (Joshua 6:2). It was clear that God gave, but that Israel had to take by obedient, persistent faith.

i. So it is with all victory in the Christian life - God gives it to us in Jesus Christ; but we must take it from Him by obedient, persistent faith.

2. (22-25) Finishing up the battle.

But Joshua had said to the two men who had spied out the country, "Go into the harlot's house, and from there bring out the woman and all that she has, as you swore to her." And the young men who had been spies went in and brought out Rahab, her father, her mother, her brothers, and all that she had. So they brought out all her relatives and left them outside the camp of Israel. But they burned the city and all that was in it with fire. Only the silver and gold, and the vessels of bronze and iron, they put into the treasury of the house of the LORD. And Joshua spared Rahab the harlot, her father's household, and all that she had. So she dwells in Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho.

a. Bring out the woman and all that she has, as you swore to her: Rahab and her household were saved. They coupled their faith in the God of Israel with a willingness to follow through on what God's messengers told them to do: stay at the house with the scarlet cord hanging from the window (Joshua 2:17-19).

b. They burned the city and all that was in it with fire . . . Joshua spared Rahab the harlot: In this, we see a contrast between judgment and salvation. All of Jericho heard about the God of Israel (Joshua 2:8-11), but only Rahab responded positively in faith towards God with that knowledge.

c. So she dwells in Israel to this day: This shows that Joshua was written at the time of Joshua; this was not the fanciful re-construction of an imaginative writer working centuries after the fact.

3. (26-27) Joshua curses the man who would re-fortify Jericho.

Then Joshua charged them at that time, saying, "Cursed be the man before the LORD who rises up and builds this city Jericho; he shall lay its foundation with his firstborn, and with his youngest he shall set up its gates." So the LORD was with Joshua, and his fame spread throughout all the country.

a. Cursed be the man before the LORD who rises up and builds this city Jericho: This was fulfilled in 1 Kings 16:34, which says In his days Hiel of Bethel built Jericho. He laid its foundation with Abiram his firstborn, and with his youngest son Segub he set up its gates, according to the word of the LORD, which He had spoken through Joshua the son of Nun.

b. This completes the story of Israel's victory at Jericho. We can learn from the things that marked their victory.

· Faith: Joshua and Israel believed the battle plan.

· Obedience: Joshua and Israel followed the battle plan exactly.

· Courage: Israel followed the battle plan despite danger.

· Endurance: Israel followed the battle plan over a period of time, even when it seemed that nothing was happening.

· Israel did not rely on carnal scheming and worldly methods; their trust was in the LORD, not in human ingenuity.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 6 (Chapter Introduction)

Overview

Jos 6:1, Jericho is shut up; Jos 6:2, God instructs Joshua how to besiege it; Jos 6:12, The city is compassed; Jos 6:17, It must be accursed; Jos 6:20, The walls fall down; Jos 6:22, Rahab is saved; Jos 6:26, The builder of Jericho is cursed.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 6 (Chapter Introduction)

CHAPTER 6

Jericho is shut up by the Israelites, Jos 6:1 . The people and seven priests with the ark go round it six days, Jos 6:2-14 . On the seventh day they go round seven times; the priests blow the trumpets; the people shout; the city accursed; nothing to be taken, but all consecrated; the walls fall down; men, women, and cattle destroyed, Jos 6:15-21 . Rahab and her kindred are saved, Jos 6:22-25 . Joshua curseth the man who should rebuild Jericho, Jos 6:26 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 6 (Chapter Introduction)

(Jos 6:1-5) The siege of Jericho.

(Jos 6:6-16) The city is compassed.

(Jos 6:17-27) Jericho is taken, Rahab and her family are saved.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 6 (Chapter Introduction)

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 (Jos 6:1-5). II. The trial of the people's patient obedience in walking round the city six days (Jos 6:6-14). 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 (Jos 6:15-21 and Jos 6:24). IV. The preservation of Rahab and her relations (Jos 6:22, Jos 6:23, Jos 6:25). V. A curse pronounced upon the man that should dare to rebuild this city (Jos 6:26, Jos 6:27). An abstract of this story we find among the trophies of faith, Heb 11:30. " By faith the walls of Jericho fell down, after they were compassed about seven days."

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

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Review 12:1 (January-February 1986):43, 49-53.

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 6 (Chapter Introduction)

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.