Joshua 6 commentary

JOSHUA 6 COMME TARY
EDITED BY GLE PEASE
1 ow the gates of Jericho were securely barred
because of the Israelites. o one went out and no
one came in.
BAR ES, "This verse is strictly parenthetical. It is inserted to explain the declaration
commenced Jos_5:14, and interrupted by Joshua’s question and obeisance Jos_5:14-15,
but resumed in Jos_6:2.
Straitly shut up - See the margin, i. e., not only shut, but barred and bolted.
CLARKE,"Now Jericho was straitly shut up - The king of Jericho, finding that
the spies had escaped, though the city was always kept shut by night, took the most
proper precaution to prevent every thing of the kind in future, by keeping the city shut
both day and night, having, no doubt, laid in a sufficiency of provisions to stand a siege,
being determined to defend himself to the uttermost.
GILL, "Now Jericho was straitly shut up, because of the children of Israel,....
Or "it shut up", or "was shutting, and was shut up" (u); that is, the king and the
inhabitants shut it up within; the Targum says with iron doors, and bars of brass, and it
was blocked up without by the children of Israel:
none went out and none came in; none of their forces went out to make a sally on
the Israelites, or to seek to make peace with them; nor any of their neighbours went in to
them, to carry them any provision, or to assist them, or to be sheltered by them, not
being able to do it because of the camp of Israel.
HE RY, "We have here a contest between God and the men of Jericho, and their
different resolutions, upon which it is easy to say whose word shall prevail.
I. Jericho resolves Israel shall not be its master, Jos_6:1. It was straitly shut up,
because of the children of Israel. It did shut up, and it was shut up (so it is in the
margin); it did shut up itself, being strongly fortified both by art and nature, and it was
shut up by the obstinacy and resolution of the inhabitants, who agreed never to

surrender nor so much as sound a parley; none went out as deserters or to treat of peace,
nor were any admitted in to offer peace. Thus were they infatuated, and their hearts
hardened to their own destruction - the miserable case and character of all those that
strengthen themselves against the Almighty, Job_15:25.
JAMISO , "Jos_6:1-7. Jericho shut up.
Now Jericho was straitly shut up — This verse is a parenthesis introduced to
prepare the way for the directions given by the Captain of the Lord’s host.
K&D, "When Joshua had taken off his shoes, the prince of the army of God made
known to him the object of his coming (Jos_6:2-5). But before relating the message, the
historian first of all inserts a remark concerning the town of Jericho, in the form of an
explanatory clause, for the purpose of showing the precise meaning of the declaration
which follows.
(Note: If there is any place in which the division of chapters is unsuitable, it is so
here; for the appearance of the prince of the angels does not terminate with Jos_
5:15, but what he had come to communicate follows in Jos_6:2-5, and Jos_6:1
merely contains an explanatory clause inserted before his message, which serves to
throw light upon the situation (vid., Ewald, §341). If we regard the account of the
appearance of the angel as terminating with Jos_5:15, as Knobel and other
commentators have done, we must of necessity assume either that the account has
come down to us in a mutilated form, or that the appearance ceased without any
commission being given. The one is as incredible as the other. The latter especially is
without analogy; for the appearance in Act_10:9., which O. v. Gerlach cites as
similar, contains a very distinct explanation in Act_10:13-16.)
This meaning is to be found not merely in the fact that the Lord was about to give
Jericho into the hands of the Israelites, but chiefly in the fact that the town which He
was about to give into their hands was so strongly fortified.
Jos_6:1
“Jericho was shutting its gates (vid., Jdg_9:51), and closely shut.” The participles
express the permanence of the situation, and the combination of the active and passive
in the emphatic form ‫ת‬ ֶ‫ר‬ֶ ֻ‫ס‬ ְ‫מ‬ (lxx συγκεκλεισµένη καᆳ ᆝχυρωµένη; Vulg. clausa erat atque
munita) serves to strengthen the idea, to which still further emphasis is given by the
clause, “no one was going out and in,” i.e., so firmly shut that no one could get out or in.
CALVI , "1. ow Jericho was straitly shut up, etc Jericho is said to be shut up,
because the gates were not opened: as in time of war cities are guarded with more
than usual care. It is added, by way of emphasis, that they were sealed, or locked up,
(63) as if it were said that the inhabitants were attentive in watching, so as not to be
taken by surprise. Hence, as it could not be taken by stratagem, the only hope of
taking it was by open force. This tends to display the goodness of God to the
children of Israel, who would have been worn out by a long and difficult siege, had
not a substitute been early provided from heaven. Meanwhile there was a danger,
lest being forced into a corner, they might be consumed by want and famine, as
there was no means of obtaining food and provender in a hostile region. The Lord,
therefore, that they might not sit down despondently before one city, assisted them
by an extraordinary miracle, and opened up an entrance to them by throwing down

the walls, that they might thereafter have the greater confidence in attacking other
cities.
We now see the connection between the two first verses, in the one of which it is
said, that Jericho was shut up, and the children of Israel thus prevented from
approaching it, while in the other God promises that he will take it for them. He
makes this promise with the view of preventing them from tormenting themselves
with anxious thoughts. In one word, God, by this easy victory at the outset, provides
against their giving way to despondency in future. We, at the same time, perceive
the stupidity of the inhabitants, who place their walls and gates as obstacles to the
divine omnipotence; as if it were more difficult to break up or dissolve a few bars
and beams than to dry up the Jordan.
TRAPP, "Joshua 6:1 ow Jericho was straitly shut up because of the children of
Israel: none went out, and none came in.
Ver. 1. ow Jericho was strictly shut up.] Claudens, et clausa erat: but there is no
power or policy against the Lord. [Proverbs 21:30] The "Captain of God’s hosts"
was before the city, and therefore ευαλωτος η πολις, - as he told Phocas, - the town
was soon taken.
BE SO , "Verse 1-2
Joshua 6:1-2. Jericho was straitly shut up — They had shut up all their gates, and
kept a very strict guard at them, for fear of the children of Israel. And the Lord said
unto Joshua — There is great reason to believe, and indeed most commentators
agree, that this was spoken by the divine person who is said in the preceding chapter
to have appeared to Joshua in the form of a man, but who styled himself captain of
the host of the Lord, and is here called Jehovah, which shows that he was not of the
angelic order. It is probable that the king and people of Jericho had refused the
offers of peace which God ordered to be first sent to every city before they besieged
it, Deuteronomy 20:10; and, trusting to their forces, had taken up a desperate
resolution not to yield on any terms.
COKE, "Ver. 1. ow Jericho was straitly shut up— While every necessary
preparation was making in the camp of Joshua for the attack of Jericho, the king of
that city, on his part, took all possible precautions for his security. Having refused
the offers of peace, which were doubtless made him by the Hebrew general, (see
Deuteronomy 20:10.) and resolved to defend himself to the last extremity, he had
shut himself in Jericho, and set so good a guard there, that Joshua, who kept the
place blocked up, could carry on no intelligence with, nor know what passed in it.
The city, according to Onkelos, was shut up with gates of iron, and bars of brass; so
that no one could issue out either to fight, or to talk of peace. The adventure of the
spies, who had crept into Rahab's house, was a sufficient caution not to be satisfied
with keeping the place shut by night only. We may further observe, that the division
of the Bible into chapters and verses is not always very exact, and may frequently
mislead readers. This chapter should not naturally have begun till the 6th verse; for
the five first verses are a continuation of the discourse addressed by the Captain of

the Lord's hosts to Joshua, on shewing himself to him: or the foregoing chapter
should have ended at ver. 12 as the account of the appearance of the angel and of
the conference begins at ver. 13. It is certain, that the words in ver. 1 in this chapter,
are properly only a parenthesis of the sacred historian, prudently added to shew the
necessity of the miracle.
PETT, "Chapter 6. The Taking of Jericho With the Help of YHWH.
In this chapter Joshua is assured that, although Jericho is closely shut up, and there
was no obvious way in which Israel could enter it, it would be delivered into his
hands, and he is therefore directed, along with the army, to march round the city on
each of six days, accompanied by seven priests bearing the ark of YHWH, with
seven rams’ horns sounding. And on the seventh day they were to go round it seven
times in the same way, with the result that its wall would fall. Joshua communicated
this order to the priests and the people, and they did as they were commanded,
along with obeying other instructions he gave them, particularly that the city, and
all in it, should be devoted to YHWH and nothing spared, except Rahab and her
family and their possessions. Their mission was successful as YHWH had promised.
All in the city were destroyed, and the city itself was burnt with fire, while the gold,
silver, bronze, and iron were brought into the treasury of the house of YHWH.
Rahab and her father's household were saved alive, and the chapter is closed with
an adjuration of Joshua, cursing any man who should rebuild the city.
Joshua 6:1
‘ ow Jericho had closed the gates and were shut in because of the children of Israel.
one went out and none came in.’
The news of the advance of the Israelite army across the Jordan had resulted in the
people of Jericho shutting the city gates permanently. Those who lived around
would have moved into the city for safety and it would be crowded. But none would
now leave it until the Israelite army had passed. Their hope lay in the walls of that
city, which, while it was not a very large one, was very strong. They knew that with
their small numbers they were no match for the Israelites. But they had plenty of
food, for the wheat harvest had been gathered in. The whole pear-shaped mound is
only four hundred metres long (four hundred and thirty eight yards) and two
hundred metres wide at its widest point and the city would probably not occupy the
whole mound.
What could happen to someone found outside the city is illustrated in Judges 1:24. It
reads innocently enough but the man was probably given the choice of betraying the
city or enduring a most horrific time. He would probably have ended up betraying
the city anyway.
The archaeology of Jericho has produced a confusing picture. Garstang’s results
were questioned by Kenyon, and Kenyon’s results, based on doubtful premises,
have also been seriously questioned datewise (consider for example the criticisms of
Bryant Wood). The matter is at present in abeyance. So little has been excavated

that nothing can be accepted as demonstrated one way or the other. But the fact that
it was unoccupied for over four hundred years from this time would have meant
that few remains from this time could be expected to survive, due to weathering and
predators. Thus it is doubtful if the archaeological questions related to this period
will ever be solved. It was an ancient city going back to 8th millennium BC, having
even at that early time a stone revetment wall and at least one round tower with a
built in stairway. I was there in 1957 just after their discovery and vividly
remember the great excitement at what was then a totally unexpected find. There
are also remains of huts by the spring which go back even further.
BI 1-5, "Now Jericho was straitly shut up.
Shut up
An old writer says that every carnal heart is a Jericho shut up; God sits down before it
and displays mercy and judgment: it hardens itself in a wilful security and saith, “I shall
never be moved.” What numbers of men there are who close their hearts and keep them
barred against God! God might have thrown down the walls of Jericho at once, but you
must remember that He uses means to accomplish ends. God required Israel to walk
round Jericho. That was their part. God is not usually in a hurry. He can afford to wait
until the seventh day before bringing down the walls. I don’t read that the Israelites grew
tired of waiting on this occasion. They went at it day after day quietly marching ahead.
Here is a lesson of perseverance for us, We sometimes grow impatient. We see no good
resulting from our own labours, and are disposed to murmur. (Charles Leach.)
Seven trumpets of rams’ horns.
The blast of the trumpet
was, in the Jewish feasts, the solemn proclamation of the presence of God. And hence
the purpose of that singular march circumambulating the city was to declare “Here is the
Lord of the whole earth, weaving His invisible cordon and network around the doomed
city.”
1. Here is a confidence in the Divine presence, manifested by unquestioning
obedience to a Divine command. Joshua had spoken; God had spoken through him.
And so here goes; up with the ark and the trumpets, and out on to the hot sand for
the march. It would have been a great deal easier to have stopped in the tents. It was
disheartening work marching round thus. The sceptical spirit in the host—the folk of
whom there are many great-grandchildren living to-day, who always have objections
to urge when disagreeable duties are crammed up against their faces—would have
enough to say on that occasion, but the bulk of the people were true, and obeyed.
Now, we do not need to put out the eyes of our understanding in order to practise the
obedience of faith. And we have to exercise common sense about the things that
seem to us to be duties. But this is plain, that if once we see a thing to be, in Christian
language, the will of our Father in heaven, then that is everything, and there is only
one course for us, and that is, unquestioning submission, active submission, and,
what is as hard, passive submission.
2. Then here again is faith manifesting itself by an obedience which was altogether
ignorant of what was coming. We, too, have to do our day’s march, knowing very
little about to-morrow; and we have to carry on all through life “doing the duty that

lies nearest us,” entirely ignorant of the strange issues to which it may conduct. So,
seeing that we know nothing about the issues, let us make sure of the motives; and
seeing that we do not know what to-morrow may bring forth, nor even what the next
moment may bring, let us see that we fill the present instant as full as it will hold
with active obedience to God, based upon simple faith in Him.
3. Then, here, again, is faith manifesting itself by persistency. A week was not long,
but it was a long while during which to do that one apparently useless thing and
nothing else. Familiarity would breed monotony, but notwithstanding the deadly
influences of habit, the obedient host turned out for their daily round. “Let us not be
weary in well-doing.” (A. Maclaren, D. D.)
Religious work often seems impracticable
When we are in great religious moods, in sublime spiritual ecstasies, in immediate and
vital touch with God, we are not afraid to adopt apparently impracticable measures in
carrying out the purposes of righteousness and wisdom. What could be more ridiculous,
from a purely military point of view, than the directions given for the capture and
overthrow of Jericho? They had no relation to the event. The foolishness of God is wiser
than the wisdom of men. We cannot always judge things by appearances. We ourselves
are often startled by the want—apparent, at least—of adaptation of means to ends. The
religious method may always be called impracticable. It is very slow; it does not seem to
work with any immediate effect. What can be duller, slower, than what is generally
understood as teaching? Yet it is by teaching that the kingdom of heaven is to be
prepared for. It is a very slow method. One gleam from heaven’s own midday would
startle the world more surely t Why not this sudden outburst of intolerable glory?
Because there is no lasting in it, no power of duration and sustenance. Men cannot live
upon such visions. Things that are not are employed to bring to nought things that are.
Foolish things, little things, contemptible things, are used by the hand almighty to shake
down towers and walls and temples and capitals, and bring them to nought before the
throne of righteousness. Thus religion is not afraid of the impracticable—at least, of
what may appear to be impracticable to those who look only upon the surface. Religion
has never been afraid to claim prayer as one of its very pillars—the signature of its very
power. What can, from the outside, be more futile and ridiculous than to be speaking
into the vacant air—to exclude all living things upon the earth, and to speak to One we
have never seen, and pour our heart’s penitence, woe, hope, into an ear we cannot detect
amid all the clouds which float through the heavens? Yet religion says, “Continue instant
in prayer”; you have no other hope. Besides, processes may be long, and results may be
brought about in startling suddenness.(J. -Parker, D. D.)
The seventh day ye shall compass the city seven times.—
The compassing of Jericho
1. The posture was a walking posture, as it had no direct or probable tendency for
subduing the city, so it likewise seemed ridiculous to the rude citizens, who might
well scoffingly say, “What are these foolish people doing? Have they not had a walk
long enough for forty years in the wilderness that now they have a new walk round
about our walls, and that once every day for six days together? They desire indeed to
possess our city, but they may compass it long enough before that posture can

conquer it,” &c. Besides, this posture seemed perilous as well as ridiculous. Yet God
will make Jericho as well as His Israel know that He can give victory to their feet as
well as to their hands. God oftentimes delighteth to go some way of His own (which
is not man’s way) and worketh His own will by such means, and in such a manner, as
the world judges both perilous and ridiculous. As the greater was God’s glory in
effecting this great work, wherein Israel contributed nothing to it, so the stronger
was Israel’s faith in believing it should be effected, notwithstanding both the
difficulty, danger, and improbability of means and manner.
(1) The term of place or space of ground they walked was, negatively, not an acre,
or furlong, or any such measures of miles, nor was it a half-turn, but positively, it
must be a whole turn, a compassing the city round about. Had they not gone
round about, all had not been their own. They had conquered no more than they
had compassed, so had done their work but to half part. It looks more like
children’s play, in treading a maze, than any stratagem of warriors. All this was to
teach Israel not to expect success from their own prowess or policy, but merely
from the prescription and favourable presence of that God who can work what
He pleaseth, even by the most contemptible ways.
(2) The term of time unto which this action was extended, this compassing the
city, must be done once every day for six days together, but on the seventh day
they must surround it seven times successively (Jos_6:3; Jos_6:11; Jos_6:13-16).
Israel walks their circuit six times over for six days, and on each day return into
their camp. Nothing was effected in order to Jericho’s overthrow, so long a time
they are held in suspense, for the exercise of their faith and patience. (C. Ness.)
Work which seems aimless
God taught His people to work six days, apparently doing nothing. It is easy enough to
work for Christ when ground is manifestly being gained. Fighting is not hard work when
souls are won to Christ; when an enemy goes down at well-nigh every blow, and many
captives are delivered. It is far harder work to toil and do nothing. Thus Carey laboured
for a lifetime marching round letters and languages and dialects, and probably some
wondered how he could call that work for Christ. So David Livingstone spent his life in
walking up and down Africa, and some well-meaning and good men asked, “How can he
call himself a missionary? He is merely a geographer,” they said; “he has been
discovering the water-shed of a continent instead of carrying to its thirsty inhabitants
the Water of Life.” So little did they know of what was being done; so little, perhaps, did
Livingstone himself sometimes know. We can see now that in all that, to some, aimless
marching, England’s sympathy, America’s sympathy, the sympathy of all Christendom,
was being won for Africa; and that the heart of the whole Church of Christ was being
brought to feel, “Those negroes must no longer be made slaves; those men and women
must hear the gospel; the work of the great man who died upon his knees for Africa, and
whose heart lies buried in Africa, must not be suffered—under God, shall not be
suffered—to fall to the ground.” It is very hard, however, to learn to do what seems to be
nothing. It is hard for parents to teach their children, when all their labour seems so
useless; fruitless work is hard for other teachers, and hard for preachers. God shows us
here that it is enough for us to say, “Am I doing faithfully and prayerfully and zealously
what my Lord has bidden me to do?”
A justifiable Sabbath work

Was it not contrary to the spirit of the law to make no difference on the Sabbath? As the
narrative reads we are led to think that the Sabbath was the last of the seven days, in
which ease, instead of a cessation of labour, there was an increase of it sevenfold.
Possibly this may be a mistake; but at the least it seems as if, all days being treated alike,
there was a neglect of the precept, “ In it thou shalt not do any work.” To this it has
usually been replied that the law of the Sabbath being only a matter of arrangement, and
not founded on any unchangeable obligation, it was quite competent for God to suspend
it or for a time repeal it, if occasion required. The present instance has been viewed as
one of those exceptional occasions when the obligation to do no work was suspended for
a time. But this is hardly satisfactory explanation. Was it likely that immediately after
God had so solemnly charged Joshua respecting the book of the law, that it was “not to
depart out of his mouth, but he was to meditate therein day and night, to observe to do
according to all that was written therein,” that almost on the first occurrence of a public
national interest He would direct him to disregard the law of the Sabbath? What seems
the just explanation is, that this solemn procession of the ark was really an act of
worship, a very public and solemn act of worship, and that therefore the labour which it
involved was altogether justifiable, just as the Sabbath labour involved in the offering of
the daily sacrifices could not be objected to. It was a very solemn and open
demonstration of honour to that great Being in whom Israel trusted—of obedience to His
word, and unfaltering confidence that He would show Himself the God of His chosen
people. At every step of their march they might well have sung—“I will lift up mine eyes
unto the hills, from whence cometh my help.” The absurdity of their proceeding, to the
eye of flesh, invested it with a high sanctity, because it testified to a conviction that the
presence of that God who dwelt symbolically in the ark would more than compensate for
all the feebleness and even apparent silliness of the plan. It was indeed an exception to
the usual way of keeping the Sabbath, but an exception that maintained and exalted the
honour of God. And, in a sense, it might be called resting, inasmuch as no aggressive
operations of any kind were carried on; it was simply a waiting on God, waiting till He
should arise out of His place, and cause it to be seen that (Psa_44:3). (W. G. Blaikie, D.
D.)
PI K, "A Closed City
We have now arrived at what is perhaps the most interesting and instructive
incident recorded in this book, namely, the fall of Jericho, which appears to have
been the principal stronghold of the Canaanites. 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 were to occupy
their goodly heritage. They had already received very great encouragement in
connection with the Jordan, where the Lord had so signally undertaken for them by
the might of His power. Having attended to the important duty of circumcision and
having kept the feast of the Passover, they were now fitted and furnished to go
forward. What a parable was that of the beginning of the Christian life! Having
been made the subject of the miracle of regeneration, plucked as a brand from the
burning, the sinner saved by Divine grace now enters upon a new life—one as
radically different in character as Israel’s after they left the wilderness behind.
Having obediently submitted to the ordinance of baptism and fed on the antitypical
Lamb, the believer is not to settle upon his oars, but is called upon to engage in

spiritual warfare and glorify God as "a soldier of Jesus Christ" (2 Tim. 2:3), serving
under His banner and doing exploits, overcoming his foes and entering into a
present possession of his inheritance.
Jericho was a frontier town and key city. It was a powerful fortress barring Israel’s
ingress. Its capture was indispensable before any progress could be made by Israel
in conquering and occupying the land of Canaan. It was the enemy’s leading
fastness, which doubtless they considered to be quite impregnable, and the
destruction of it would not only be a great encouragement unto Israel, but must still
further dismay the remaining Canaanites. In its overthrow we perceive how
different are the ways of God from man’s, and with what ease He accomplishes His
purposes. Here we behold how futile are the efforts of those who oppose Him, and
how worthless the refuges in which they vainly seek shelter. In this memorable
episode we are taught how the people of God are to act if they would have Him show
Himself strong in their behalf: how that carnal scheming and worldly methods are
given no place; but instead, faith, obedience, courage, patience, must be exercised, if
they would obtain the victory over their foes. In what is here to be before us we see
not Israel acting on the defensive, seeking to protect themselves from the attacks of
others, but rather, under Divine orders, taking the initiative and assuming the
offensive, which tells us there is an active side to the Christian warfare as well as a
passive one—something which is too often forgotten by many of us.
We must not lose sight of the close connection between what is now to be before us
and that which engaged our attention in the preceding article. There we beheld
Joshua alone by Jericho, verse apparently reconnoitering that fortress and noting its
formidable strength—compare our remarks on chapter 3, verses 1 and 2, where
Israel was required to take full stock of the flooded river which barred their
entrance into Canaan. While so engaged, Israel’s leader was suddenly confronted
with a mysterious Personage "with His sword drawn in His hand" who, upon being
asked, "Art thou for us, or for our adversaries?" replied, " ay, but as Captain of
the host of the Lord am I now come" (v. 14). Just as Jehovah had appeared to Moses
at the burning bush before he entered upon his great task of leading the children of
Israel out of the house of bondage and Moses received assurance that God had
"come down to deliver them out of the hand of the Egyptians and to bring them out
of that land, unto a land flowing with milk and honey" (Ex. 3:8), so Joshua was then
given promise that an all-sufficient Leader would take charge of Israel’s host and
conduct them to complete victory. That we should link together Exodus 3:1-10, and
Joshua 5:13-15, is intimated by the fact that on each occasion the appearing of the
Lord was marked by the command, "loose thy shoe."
As stated in our last article, the second main division of the book of Joshua
commences at chapter 5, verse 13 (that section which has for its theme The
Conquest of the Land), and therefore it behooves us to pay extra close attention to
its opening verses. The incident described therein is not only introductory to what
follows in the next six chapters, but it furnishes the key to their right interpretation.
The appearing of the Angel of the Lord unto Moses at the burning bush had a
deeper design than the strengthening of his heart, being a symbolical representation
of the people of God then in "the iron furnace" (Deut. 4:20), the "furnace of
affliction" (Isa. 48:10), and that the Lord Himself was present with them in it: "in
all their affliction He was afflicted, and the Angel of His presence saved them" (Isa.

63:9, and cf. Matthew 25:36; Acts 9:11). But in Joshua verse 13-15, the Lord is
viewed as no longer suffering in and with His people, but stands forth as their
Captain, to command and lead them in battle. It was plain intimation that this was
not Israel’s quarrel, in which they should seek Divine assistance; but Jehovah’s own
quarrel, and Israel was but a division of His "host." The wars of Israel are expressly
called "the wars of the Lord" ( um. 21:54). Israel’s destruction of the Canaanites
was no private vengeance, but Divine, because their iniquities were now "come to
the full" (Gen. 15:26; Lev. 18:25-28).
Far more was involved here than appears on the surface, and it is only by carefully
comparing Scripture with Scripture that we can discover what was really taking
place behind the scenes. The dispossession of the Canaanites from their native land
should cause us no uneasiness, for it was no unrighteous act on Israel’s part: rather
were they made the instrument of God’s holy judgment upon those who had
persisted so long in their abominations that naught remained but their
extermination. We need to look above the human side of things here, and
contemplate them in the light of that expression, "the wars of the Lord," for that is
what they were. It was more than human forces which were involved on both sides,
namely, Divine and infernal. Jehovah Himself was now waging war upon Satan and
his hosts. The Canaanites were devoted to idolatry and necromancy, using
divination, being enchanters, witches, charmers, consulters with familiar spirits;
and as Moses had announced, "because of these abominations the Lord thy God
doth drive them out before thee" (Deut. 18:9-14)! As the apostle also informs us,
"the things which the Gentiles sacrifice, they sacrifice to demons, and not to God" (1
Cor. 10:20). God, then, was here waging war upon the powers of darkness, and, as
was evident at the Red Sea, none could withstand Him.
The subject is admittedly mysterious, yet sufficient light is cast upon it by the Word
of God to enable us to perceive something of its real character. When man
apostatized from God, he became the captive of the Devil; and when Christ came
here to effect the redemption of His enslaved people, He had first to conquer their
Captor. The Gospels make it clear that Christ’s conflict was far more than one with
men who hated Him, namely, against the Prince of this world—it was Satan who
"entered into Judas" and moved him to perform his dastardly work. The "strong
man armed" kept his palace, and his goods were in peace. But when "a Stronger
than he came upon him," He overcame him and took from him all his armor in
which he trusted, and "divideth his spoils" (Luke 11:21, 22, and cf. Isaiah 53:12);
"that through death He might destroy him that had the power of death" (Heb.
2:14); "having spoiled principalities and powers, He made a show of them openly,
triumphing over them in Himself" Col. 2:14). Likewise His soldiers are bidden to
"Put on the whole armor of God, that ye may be able to stand against the wiles of
the Devil"; the reason given being, "For we wrestle not against flesh and blood, but
against principalities, against powers, against the rulers of the darkness of this
world, against wicked spirits in the heavenlies" (Eph. 6:10, 11)! How little is this
realized!
" ow Jericho was straitly shut up, because of the children of Israel: none went out,
and none came in" (Josh. 6:1). This at once arrests our attention. They were not
willing to issue forth and fight against Israel in the open. The fear of the Lord was
upon them. What Jehovah wrought for His obedient people at the Jordan had

struck terror into their souls. They were made to realize that One was with them
who could not be withstood. "And it came to pass, when all the kings of the
Amorites which were on the side of Jordan westward, and all the kings of the
Canaanites which were by the sea, heard that the Lord had dried up the waters of
Jordan from before the children of Israel, until we were passed over, that their
heart melted, neither was there spirit in them any more because of the children of
Israel" (v. 1). Consequently, their hope now lay in the height and strength of the
walls of Jericho. There they sheltered, yet in a spirit of uneasiness. When there is an
ungrieved Spirit in the midst of God’s people, not only are they made the subjects of
His quickening, fructifying and comforting influences, but those that are without
are awed by His power! It is the absence of His restraint which explains the present
lawlessness of society.
" ow Jericho was straitly shut up." The attentive reader will observe that the
margin has it, "did shut up and was shut up." It is an expressive emphasis in the
Hebrew like "dying thou shalt die" (Gen. 2:17) and "in blessing I will bless thee"
(Gen. 22:17). All the passages of ingress and egress were closed: the heavy gates
barred, the inhabitants shut in by the massive walls. But what could such measures
avail them? What are bolts and bars unto Him who can make the iron gate of a city
"open of his own accord" (Acts 12:10), and cause "all the doors" of a prison to be
opened when He pleases (Acts 16:26)? Verily, "except the Lord keep the city, the
watchman waketh but in vain (Ps. 127:1). How little is that apprehended by this
materialistic generation, who give little or no thought at all unto the agency of God
in human affairs! What a rude awakening awaits them at the moment of death, and
in the Day to come, when it shall be made to appear before an assembled universe
that any other refuge than Christ Himself in which sinners sought shelter, stood
them in no better stead in the hour of trial than Jericho did the Canaanites!
Jericho was one of those well-secured cities of Canaan of which it is said, "The cities
were walled and very great" ( um. 13:28) and which to the carnal spies appeared
utterly unassailable (Deut. 1:28). It was therefore a challenge to faith—just as was
Jordan. God did not work that first miracle before Israel’s faith was put to the
proof, but afterward. The priests bearing the ark were required, at the Divine
command, "When ye are come to the brink of the water of Jordan ye shall stand
still in Jordan" (Josh. 3:8), and it was not until they had complied with that order
that the Lord wrought so wondrously for them: "And as they that bare the ark were
come unto Jordan, and the feet of the priests that bare the ark were dipped in the
brink of the water . . . that the water which came down from above stood and rose
up in a heap" (vv. 15 and 16). So it was at Jericho. The Captain of the Lord’s host
had declared He would undertake for Israel, yet here was this citadel barred against
them! Its gates were not opened by Divine hand, nor was its king panic-stricken so
that he surrendered to them. o; "Jericho was straitly shut up." That was what
confronted outward sight! So it is in our experiences today. "According unto your
faith be it unto you": it is in response to that, God works.
PETT, "‘And YHWH said to Joshua, “See, I have given into your hand Jericho, and
its king, and the mighty men of valour.” ’
The problem for Joshua was how the Israelites could breach the walls with the

means that they had at their disposal. Spears and swords would have had little
effect on them. But as he was pondering the situation YHWH promised him that it
was given to him by YHWH, and that its king and its soldiery would shortly be in
his hands. What was to happen would be decisive for the future. As the news of it
spread around (Joshua 9:3) the Canaanites would realise that it was pointless to
remain shut up in their cities as Yahweh could soon demolish their walls. It affected
their whole military strategy. This may explain why they always left their cities to
face Israel.
PEASE, MARCHI G FOR A MIRACLE Based on Josh. 6:1-21
By Pastor Glenn Pease
We don’t sing Onward Christian Soldiers marching as to war very much any
more, for we seldom see the relevance of being soldiers of the cross fighting the
forces of darkness. Marching seems irrelevant also, for even in the military world
the real force is now in the air and on the sea. The firepower of missiles and bombs
makes marching to war less vital. But the fact is, marching has been the key to
effective warfare all through history. George Washington won the war for
Independence by much marching.
On one occasion when the British were strung out over 12 miles Washington
asked his war council what they should do. General Charles Lee urged them to
wait, but younger men urged him to attack. Washington took the counsel of the
younger men, and his Continental Army marched out of Valley Forge onto the trail
of the British. The pipers lit into Yankee Doodle, and the sergeants called out
marching orders. With precision the American forces marched against a superior
foe, and they dwell them such a blow that the British never again underestimated
their American opponents.
There was much marching yet to do, but Washington motivated his men to
never stop marching until they forced the British to surrender and leave this land
free and independent. If you study the history of warfare, you will discover that
many, if not most, of the great victories that have changed the course of history were
decided by the marching men. In our age the march has been the key to victories in
the civil rights battles. Martin Luther King Jr. changed the history of our nation by
means of marches.
In 1965 black people in Alabama could not register to vote. King led a large
group marching to the courthouse to register. He and 2 thousand other blacks were
put in jail. When a black man was shot and killed by a state trooper, King called
for a march to the state capital in Montgomery. Governor Wallace forbid such a
march, but King defied the order. The state police attacked the marchers and sent
70 to the hospital. King did not back down, but he ordered another march. This
time 400 white ministers, priests and rabbis from all over the United States joined
the march. One of them died in the march, and the nation was shocked. President
Johnson and the courts got involved, and congress passed the Voting Rights Act of
1965. Marching won for blacks the right to vote without being hampered, and that

victory has changed the whole complexion of government in the U. S. Ever since
that victory, marching has been a means by which the masses get their message out
to the world. If enough people care enough about an issue to march it is a powerful
witness for their perspective.
As we look at the march around Jericho that led to the opening victory in
Israel’s conquering of the Promise Land, we see that the march was basically just
that-a witness. The march did not have any military value, for it did not take the
marchers anywhere but around the city. It did not give Israel the advantage of a
surprise attack, for it was done in broad daylight with the enemy watching. From a
military viewpoint this was the most futile march in the history of warfare. It may
have been a great idea for a parade, but it was worthless strategy for taking a walled
city. The enemy, no doubt, had a good many hearty laughs at Israel’s war games. It
was more like entertainment as they watched the march and listened to the
trumpets. The daily parade had to be the talk of the town, and everybody in Jericho
had to have seen it at least once. You can just imagine the mockery the citizens of
Jericho hurled out at the marchers.
It was probably very embarrassing for fighting men to march around the city
instead of building battering rams, catapults and ladders, which was the normal
preparation for taking a walled city. It was not that it was a hard task to do, for
Jericho was only about 9 acres of coverage, and so it took only about 25 to 35
minutes to march around it. These people had been marching for 40 years in the
wilderness, and so a half hour a day for one more week was a snap. But the
question is, why could God want His people to march like this when it was obvious
to all that it had no effect on the situation? The answer to that question is what
makes the march for Jesus a relevant activity for Christians in our day. Why does
God want His people to march? First of all because-
MARCHI G IS A MEA S.
I think we often view God as a superman who goes around doing marvelous
things and solving problems as an individualist. If you look closely at how God
actually operates in history, you see He is really more like the Lone Ranger with his
trusted companion Tonto. God does not enjoy working alone. He likes
companionship and cooperation. He desires that men work with Him to accomplish
His goals. Only Jesus could die for the sins of the world, but He gave the task of
taking this good news to the world to His disciples. He could have fed the 5
thousand with no help, but He used the lad’s lunch, and He used His disciples to
distribute it. Every chance He got He used some means to achieve His miracles so
that the natural and supernatural were linked as partners.
God used the womb of Mary to bring His Son into the world, and it is almost
always His method of working to use some natural means as a basis for miracles.
Jesus did not make wine out of thin air, but He used the water that was present. He
did heal at a distance using no means but His divine power, but usually He used a
natural means of conveying His power. He used the laying on of hands, the mud

and spittle, the washing in the water, or some other physical means. Why? It is
because Jesus is in His very being a combination of the natural and supernatural.
He represents the way God is as a being who delights in the combination and
cooperation of the two. So God uses means to do His will. He could bypass all
means, and sometimes He does, but usually He uses means to achieve His goals.
This gives man an opportunity to be partners with God in doing the miraculous.
This was the case with the march around Jericho. It is was God giving man a role in
His miraculous plan. God wants to make it a joint venture.
We have no idea what marching for Jesus will achieve. We may not see any
walls fall at all, but it will bear witness to the world that lovers of Jesus are alive and
well, and they are not ashamed to let it be known. It could be a means by which
God changes lives, and that is why we do it. We want to be available to God as a
means He can use to make a difference in the world.
If you see a beautiful and fruitful garden, you know somebody has put a lot of
time and labor into it. Only God can make the seeds grow and bring forth the
pleasure-giving flowers and food, but it will not happen if man does not do his part.
Almost all the beauty in civilization is a combination of the labor of God and man.
Cooperation is the name of the game in beautifying the city. If you take man out of
the picture, and have no watering, fertilizing and weeding, you will soon see how
true Augustine was when he said over 1500 years ago, “Without God man cannot.
With man God will not.” God is a user of means, and men are His major means,
and the marching of men is one of those means. It is one of the ways we cooperate
with God to make a difference.
Vincoe Paxton was a missionary nurse in China many years ago. She saw so
many people die for lack of modern medicine and surgery. Later she served as an
army nurse in Europe near the front, and she saw many American boys brought
back from the brink of death by means of advanced medical knowledge and
equipment. She realized how the grace of God works through human means. An
American boy of 20, who suffered a serious head wound, said to her, “But for the
grace of God I wouldn’t be here.” She reflected on that and wrote this paragraph:
“He did not know the long combined efforts of the United States
Army Medical Service: The batallion aid man who found him
in the mud and snow; the litter men bearing his dead weight on
their shoulders; the doctors and medical soldiers at the batallion
aid stations who had given him supportive treatment; the ambulance
drivers traveling with headlights reduced to the slits of cat eyes in
the total blackness over treacherous roads; the hospital where he
was operated. He could not go back to the test tube the lecture
room, the wheels of American industry and transportation, which
had placed these scientifically trained minds, skilled hands and
carefully prepared medical supplies at the front. He didn’t know
of these things. “By the grace of God,” he called it. And of course
he was right.”

God’s grace is not just a matter of luck, but it is directly related to man’s
recognition of the importance of means. If man does not devise means by which he
can cooperate with God, but just sits and lets God do it on His own, he will rob
himself of the power of God. God is a user of means. He used pagan powers to
punish Israel, and also to liberate them and get them back into the Promised Land
after their exile. God is using means to achieve His will all the time, and most
answers to prayer come through human agents as the means.
God often uses strange and unlikely means to achieve His goals. This march
around Jericho is a good example. What good is such a march? It is meaningless in
itself, and useless to achieve the goal. It is of no value for the miracle, but it
provides the context of obedience in which God is delighted to do the miracle. You
might say the march was of no value, but if Israel would have said this is nonsense,
and if they refused to march, it is not likely the wall would have come down. What
is likely is that they would have been marching in the wilderness for another 40
years until the next generation would have learned to cooperate with God and be
willing to become a means by which He could accomplish His purpose.
Marching does not do any miracles, but it provides God with a means by which
He can work miracles for His glory and man’s good. That is why Christians are
marching for Jesus around the world. They are marching as a means. They are
making themselves available to God to be a means by which He can give the
kingdom of God a victory over the kingdom of darkness. The second thing we want
to see is-
MARCHI G IS A MEASURE.
It is a measure of faith. There is only one reference to this event in the ew
Testament, and it is in the great faith chapter. Heb. 11:30 says, “By faith the walls
of Jericho fell, after the people had marched around them for 7 days.” What if they
would have said after 5 days, “This is stupid. It does no good. Let’s take the
weekend off and stop this ridiculous parade of folly.” There were, no doubt, people
saying something just like that, for they were experts at complaining and griping
about what they did not understand.
God tests the faith of His people and all people by asking that they do things
that are not of any obvious value. If they are obvious, it does not take faith. If you
can see any logical connection between obedience and the end result it is not a test of
faith. You have to believe God will honor your obedience even if it does not make
sense. aaman, the pagan army commander, had leprosy, and by the grace of God
a little Jewish girl, who had been taken captive, told him about the prophet Elisha
who could cure him. After much negation aaman finally a got message from the
prophet that said he should go and wash 7 times in the Jordan River and He would
be healed. Listen to his response to this prescription, which to him was as
meaningless as trying to conquer a city by marching around it.

“But aaman went away angry and said, I thought that he
would surely come out to me and stand and call on the name
of the Lord his God, wave his hand over the spot and cure
me of my leprosy. Are not Abana and Pharpar, the rivers
of Damascus, better than any of the waters of Israel? Couldn’t
I wash in them and be cleansed? So he turned and went off in
a rage.” (II Kings 5:11-12).
Fortunately for him he had some servants with more light and less heat, and
they persuaded him to do what the prophet said. He did it, and he was healed. He
was right, of course, for 7 dips in the Jordan had nothing to do with healing leprosy.
If it did, the whole world of lepers would be lined up at the Jordan. The
prescription was not what healed him. It was his obedience to the will of God. His
servants had the faith to believe that God could use this means to heal their leader,
and their faith was honored with a miracle. God used this simple means to achieve
a marvelous healing. Had he not used the means, he would not have been healed.
The marching of God’s people around Jericho was the same as that dipping in
the Jordan. It was a measure of faith. And so it is with every march for Jesus. All
we can do is go by faith that God can use such a powerful witness to break down
some walls that keep people out of the kingdom of God. We march by faith because
we know God can use every means to do a marvelous work in the lives of others.
The essence of faith is action, which pleases God. Heb. 11:6 says, “Without faith it
is impossible to please God.” With faith it is possible, and that is what this march
around Jericho did. It pleased God that His people would obey His command and
get involved in cooperation with Him. When God is pleased with His people, they
are rewarded by His blessings. All their victory, wealth and joy in the Promised
Land came to them because they marched in faith.
An Eastern story tells of the king who proclaimed that when his new highway
opened the one who traveled it best on opening day would receive a purse of gold.
Everyone asked, “What does it mean to travel it best?” Each according to his own
interpretation made preparation for the contest. Some came on horseback and
others in chariots. Some came as runners to travel it on foot. Each was doing their
best to travel best. At one point in the road there was a pile of stones, and each
contestant complained that this hazard was left on the kings new highway. It was a
sorry sight, a disfigurement, and an obstacle they complained as they passed by the
heap of rough stones.
Only one runner stopped to clear the road of that pile of stones. Under them he
found a purse of gold coins. The king’s servants brought this man to the king and
he announced that that bag of gold belonged to the finder. The man exclaimed,
“There must be some mistake!” “ o,” said the king.” “The prize was for the one
who would travel my new highway best. The gold is yours, for he travels best who
makes the way easier and safer for those who come after.” He pleased the king by
doing what the king wanted done, and he was rewarded accordingly. So it was with
the march around Jericho. It pleased God, and they were rewarded with the

victory. We always win the victory when we are willing to be a means by which God
can work His will in the world.
2 Then the Lord said to Joshua, “See, I have
delivered Jericho into your hands, along with its
king and its fighting men.
CLARKE,"And the Lord said unto Joshua - This is the same person who in the
preceding chapter is called the captain or prince of the Lord’s host, the discourse being
here continued that was begun at the conclusion of the preceding chapter, from which
the first verses of this are unnaturally divided.
I have given into thine hand Jericho, etc. - From Jos_24:11, it seems as if there
had been persons of all the seven Canaanitish nations then in Jericho, who might have
come together at this time to help the king of Jericho against the invading Israelites. The
Targum intimates that the place was very strong, having “gates of iron and bars of brass;
and was shut up so closely that none came out, either to combat or make offers of
peace.”
GILL, "And the Lord said unto Joshua,.... The same divine Person called in the
preceding chapter the Captain of the Lord's host, Jos_5:14, now with him, and who gave
him the following orders, instructions, and assurances:
see, I have given into thy hand Jericho, and the king thereof: which might be
concluded from the fear that was fallen upon the inhabitants of the city and their king,
and from their shutting themselves up so closely, not daring to come out against Israel:
and especially from this declaration and promise of the Lord; and which should be done
in such a manner, as that it would clearly appear to be of the Lord, and not men:
and the mighty men of valour; the military men, the soldiers, or army that were
under the command of the king of Jericho; or, as Kimchi reads it, "though" mighty men,
yet they should not be able to defend the city, or hinder its falling into their hands; for
what were they to the mighty God of Israel?

HE RY 2-5, "II. God resolves Israel shall be its master, and that quickly, The captain
of the Lord's host, here called Jehovah, taking notice how strongly Jericho was fortified
and how strictly guarded, and knowing Joshua's thoughts and cares about reducing it,
and perhaps his fears of a disgrace there and of stumbling at the threshold, gave him
here all the assurance he could desire of success (Jos_6:2): See, I have given into thy
hand Jericho. Not, “I will do it, but, I have done it; it is all thy own, as sure as if it were
already in thy possession.” It was designed that this city, being the first-fruits of Canaan,
should be entirely devoted to God, and that neither Joshua nor Israel should ever be one
mite the richer for it, and yet it is here said to be given into their hand; for we must
reckon that most our own which we have an opportunity of honouring God with and
employing in his service. Now. 1. The captain of the Lord's host gives directions how the
city should be besieged. No trenches are to be opened, no batteries erected, nor battering
rams drawn up, nor any military preparations made; but the ark of God must be carried
by the priests round the city once a day for six days together, and seven times the
seventh day, attended by the men of war in silence, the priests all the while blowing with
trumpets of rams' horns, Jos_6:3, Jos_6:4. This was all they were to do. 2. He assures
them that on the seventh day before night they should, without fail, be masters of the
town. Upon a signal given, they must all shout, and immediately the wall should fall
down, which would not only expose the inhabitants, but so dispirit them that they would
not be able to make any resistance, Jos_6:5. God appointed this way, (1.) To magnify his
own power, that he might be exalted in his own strength (Psa_21:13), not in the strength
of instruments. God would hereby yet further make bare his own almighty arm for the
encouragement of Israel and the terror and confusion of the Canaanites. (2.) To put an
honour upon his ark, the instituted token of his presence, and to give a reason for the
laws by which the people were obliged to look upon it with the most profound
veneration and respect. When, long after this, the ark was brought into the camp without
orders from God, it was looked upon as a profanation of it, and the people paid dearly
for their presumption, 1Sa_4:3, etc. but now that it was done by the divine appointment
it was an honour to the ark of God, and a great encouragement to the faith of Israel. (3.)
It was likewise to put honour upon the priests, who were appointed upon this occasion
to carry the ark and sound the trumpets. Ordinarily the priests were excused from war,
but that this privilege, with other honours and powers that the law had given them,
might not be grudged them, in this service they are principally employed, and so the
people are made sensible what blessings they were to the public and how well worthy of
all the advantages conferred upon them. (4.) It was to try the faith, obedience, and
patience, of the people, to try whether they would observe a precept which to human
policy seemed foolish to obey and believe a promise which in human probability seemed
impossible to be performed. They were also proved whether they could patiently bear
the reproaches of their enemies and patiently wait for the salvation of the Lord. Thus by
faith, not by force, the walls of Jericho fell down. (5.) It was to encourage the hope of
Israel with reference to the remaining difficulties that were before them. That suggestion
of the evil spies that Canaan could never be conquered because the cities were walled up
to heaven (Deu_1:28) would by this be for ever silenced. The strongest and highest walls
cannot hold out against Omnipotence; they needed not to fight, and therefore needed
not to fear, because God fought for them.
JAMISO , "See, I have given into thine hand Jericho — The language
intimates that a purpose already formed was about to be carried into immediate
execution; and that, although the king and inhabitants of Jericho were fierce and
experienced warriors, who would make a stout and determined resistance, the Lord

promised a certain and easy victory over them.
K&D 2-5, "Jos_6:2-5
“And the Lord said to Joshua:” this is the sequel to Jos_5:15, as Jos_6:1 is merely a
parenthesis and Jehovah is the prince of the army of Jehovah (Jos_5:14), or the angel of
Jehovah, who is frequently identified with Jehovah (see Pentateuch, pp. 106ff.). “See, I
have given into thy hand Jericho and its king, and the mighty men of valour.” (“Have
given,” referring to the purpose of God, which was already resolved upon, though the
fulfilment was still in the future.) “The mighty men of valour” (brave warriors) is in
apposition to Jericho, regarded as a community, and its king. In Jos_6:3-5 there follows
an explanation of the way in which the Lord would give Jericho into the hand of Joshua.
All the Israelitish men of war were to go round the town once a day for six days. ‫ת‬ ָ‫ח‬ ֶ‫א‬ ‫ם‬ ַ‫ע‬ ַ
... ‫יף‬ ֵ ַ‫,ה‬ “going round about the city once,” serves as a fuller explanation of ‫ם‬ ֶ‫ּות‬ ַ‫ס‬ (“ye
shall compass”). As they marched in this manner round the city, seven priests were to
carry seven jubilee trumpets before the ark, which implies that the ark itself was to be
carried round the city in solemn procession. But on the seventh day they were to march
round the town seven times, and the priests to blow the trumpets; and when there was a
blast with the jubilee horn, and the people on hearing the sound of the trumpet raised a
great cry, the wall of the town should fall down “under itself.” The “jubilee trumpets”
(Eng. Ver. “trumpets of rams' horns”) are the same as the “jubilee horn” (Eng. Ver.
“rams' horn”) in Jos_6:5, for which the abbreviated form shophar (trumpet, Jos_6:5; cf.
Exo_19:16) or jobel (jubilee: Exo_19:13) is used. They were not the silver trumpets of the
priests (Num_10:1.), but large horns, or instruments in the shape of a horn, which gave
a loud far-sounding tone (see at Lev_23:24; Lev_25:11). For ‫בש‬ ‫ע‬ ַ‫ק‬ ָ , blow the trumpet
(lit. strike the trumpet), in Jos_6:4, ‫ן‬ ֶ‫ר‬ ֶ ַ ְ‫ך‬ ַ‫שׁ‬ ָ‫,מ‬ draw with the horn, i.e., blow the horn with
long-drawn notes, is used in Jos_6:5 (see at Exo_19:13). The people were then to go up,
i.e., press into the town over the fallen wall; “every one straight before him,” i.e., every
one was to go straight into the town without looking round at his neighbour either on
the right hand or on the left (vid., Jos_6:20).
TRAPP, "Joshua 6:2 And the LORD said unto Joshua, See, I have given into thine
hand Jericho, and the king thereof, [and] the mighty men of valour.
Ver. 2. And the Lord said.] The man Christ Jesus, [Joshua 5:13] that man of war.
[Exodus 15:3] "Jehovah is his name": "Jehovah, mighty in battle," [Psalms 24:8]
whose "weakness is stronger than men." [1 Corinthians 1:25]
PI K, ""And the Lord said unto Joshua, See, I have given into thine hand Jericho,
and the king thereof, and the mighty men of valor" (Josh. 6:2). Very blessed is that.
The Lord graciously made free with His servant, and before the campaign opened
assured him of the complete success of the same. But let us not fail to call to mind
that which had immediately preceded this favor, for there is an inseparable moral
connection between them, which it behooves us to note. Joshua himself, the priests,
and the whole nation had exercised an exemplary obedience to the Divine will and

had manifested a real concern for the Divine glory—in circumcising the men and in
celebrating the Passover feast. It is ever God’s way to make free with us when
everything is right between Him and our souls. Thus we have illustrated and
exemplified here yet another effect that always follows when there is an ungrieved
Spirit in the midst of a company of saints. ot only does He awe those who are
without, but Divine communications are freely vouchsafed unto those who are
within! That ought to be a normal and regular experience, and not an occasional
and extraordinary one. As the Lord Jesus declared, "He that hath My
commandments and keepeth them, he it is that loveth Me; and he that loveth Me
shall be loved of My Father, and I will love him and will manifest Myself to him"
(John 14:21).
Above, we have said that this confronting of Jericho "straitly shut up" was a
challenge to faith, and that God acts "according to" our faith. But faith must ever
have a foundation to rest upon, and here one was afforded the same. That word
"See, I have given unto thine hand Jericho," was instructive and emphatic. "See"
was a definite call to view things with the eye of the spirit rather than that of the
body: contemplate this obstacle by faith and not by carnal reason. Just as at the Red
Sea the word was, "Stand still, and see the salvation of the Lord, which He will show
you today . . . the Lord shall fight for you" (Ex. 14:13, 14). Yet they saw not that
"salvation" or deliverance outwardly until they had, in faith and obedience,
complied with the Divine order, "speak unto the children of Israel that they go
forward" (v. 15). They were required to "see" God’s promised deliverance by faith
before it was accomplished unto outward sight! It was the same thing here: "See, I
have given into thine hand Jericho." Have you, my reader, thus "seen" that blessed
One of whom previously you had only "heard" (Job 42:5)? Have you thus "seen
Him who is invisible" (Heb. 11:27)? Have you thus "seen your final and complete
victory over sin and death? Have you thus seen that place which your Redeemer has
gone to prepare for you? That is what faith is: "the substance of things hoped for,
the evidence of things not seen" (Heb. 11:1)!
Instructions for Conquest
"And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the
king thereof, and the mighty men of valor" (Josh. 6:2).
That gracious declaration was not only a challenge unto the exercise of faith, and an
evidence of God’s bounty, but it was also designed to subdue all the workings of
self-sufficiency. The proud flesh remains in all God’s people, and the best of them
are prone to take unto themselves that credit and praise which belong alone unto
God. But that "See [take note of, keep steadily in mind, that] I have given into thine
hand Jericho" was meant to exclude all boasting. It was not only a word to
encourage and animate, but also one to humble, signifying that the success of this
venture must be ascribed unto the Lord Himself, apart from whom "we can do
nothing" (John 15:5). Victory over our enemies must never be ascribed to our own
prowess: rather are we to aver, " ot unto us, O Lord, not unto us, but unto Thy
name give glory, for Thy mercy, for Thy truth’s sake" (Ps. 115:1). Jericho was
Israel’s by Divine donation, and therefore its capture was to be attributed wholly
unto the God of all grace. "What hast thou that thou didst not receive? ow if thou
didst receive, why dost thou glory, as if thou hadst not received it?" (1 Cor. 4:7).
What need there is for that truth to be pressed today upon a boastful and

vainglorious Christendom!
When the people of Lystra saw the healing of the cripple, they sought to render
Divine homage unto Barnabas and Paul, which, when they beheld, "rent their
clothes and ran in among the people crying and saying, Sirs why do ye this thing?
we also are men of like passions with you" (Acts 14:14, 15). O for more of that self-
effacing spirit. How dishonoring it is unto God to have so many professing
Christians eulogizing worms of the dust and using such expressions as "He is a great
man," "a remarkable preacher," "a wonderful Bible teacher." What glory doth the
Lord get therefrom? one. o wonder the unction of the Spirit is now so generally
withheld! Moreover, nothing is so apt to destroy a preacher’s usefulness as to puff
him up with flattery; certainly nothing is so insulting to the Spirit and more
calculated to cause Him to withdraw His blessing than such idolatrous man-
worship. How much better to say, "Such a preacher is highly favored of the Lord in
being so gifted by Him." "The pastor was much helped by God in his sermon this
morning." "Every good and every perfect gift is from above, and cometh down from
the Father of lights" (James 1:17), and therefore it behooves us to thankfully
acknowledge the Giver and freely render unto Him undivided praise for every
blessing which He vouchsafes us through His servants, whether it comes in an oral
or written form.
"And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the
king thereof, and the mighty men of valor." Taking that verse as a whole, we may
perceive the Lord’s concern for His own honor. He is very jealous of the same,
saying "My glory will I not give unto another" (Isa. 42:8). Let us not forget that
Herod was eaten up of worms "because he gave not glory to God" (Acts 12:23)! It
was to prevent Israel’s committing this sin the Lord here made this affirmation unto
their leader. It was in order that His people might freely own, "He hath done
marvelous things: His right hand and His holy arm hath gotten Him the victory"
(Ps. 80:1). How often the Scriptures record such statements as these: "today the
Lord hath wrought salvation [deliverance] in Israel" (1 Sam. 11:14); "So the Lord
saved Israel that day" (1 Sam 14:23); "The Lord wrought a great salvation for
Israel" (1 Sam. 19:5); "The Lord wrought a great victory that day" (2 Sam. 23:10);
"By him [ aaman] the Lord had given deliverance unto Syria" (2 Kings 5:1). Alas,
how little is such language now heard! David had been taught this God-honoring
and self-abasing truth, as is shown by his words "Blessed he the Lord my strength,
who teacheth my hands to war, my fingers to fight" (Ps. 144:1). Such should be the
acknowledgment made by us in connection with our spiritual warfare and every
success granted us in the Christian life.
"And ye shall compass the city: all ye men of war, and go round about the city once.
Thus shalt thou do six days. And seven priests shall bear before the ark seven
trumpets of rams’ horns: and the seventh day ye shall compass the city seven times,
and the priests shall blow with the trumpets. And it shall come to pass, that when
they have made a long blast with the rams’ horns, when ye hear the sound of the
trumpet, all the people shall shout with a great shout; and the wall of the city shall
fall down flat, and the people shall ascend up every man straight before him" (vv. 3-
5). In view of the preceding verse, that may strike some of our readers as a very
strange requirement. If the Lord had definitely given Jericho into the hands of
Joshua, why were such elaborate preparations as these necessary for its overthrow?

Let those who feel the force of any such difficulty weigh attentively what we are
about to say. In reality, those verses exemplify and illustrate a principle which it is
most important for us to apprehend. That principle may be stated thus: the
disclosure of God’s gracious purpose and the absolute certainty of its
accomplishment in no wise renders needless the discharge of our responsibilities.
God’s assuring us of the sureness of the end does not set aside the indispensability of
the use of means. Thus, here again, as everywhere, we see preserved the balance of
Truth.
So far from the Divine promises being designed to promote inactivity on our part,
they are given as a spur unto the same, to assure us that if our efforts square with
the Divine Rule, they will not be in vain. The gracious declaration that God had
given Jericho into the hand of Israel did not discharge them from the performance
of their duty, but was to assure them of certain success in the same. That principle
operates throughout in the accomplishment of the Divine purpose. The truth of
election is not revealed in order to license a spirit of fatalism, but to rejoice our
hearts by the knowledge that the whole of Adam’s race is not doomed to
destruction. or are the elect mechanically delivered from destruction apart from
any action of theirs, for though they be "chosen to salvation," yet it is "through
sanctification of the Spirit and belief of the Truth" (2 Thess. 2:13)—unless the
Truth be embraced by them no salvation would be theirs, for "he that believeth not
shall be damned." Likewise the revealed truth that Christ will yet "see of the travail
of His soul and be satisfied" (Isa. 53), that "all that the Father giveth Him shall
come to Him" (John 6:37), does not render needless the preaching of the Gospel to
every creature, for that preaching is the very means which God has appointed and
which the Holy Spirit makes effectual in drawing unto Christ those for whom He
died. We must not divide what God has joined together.
It is the sundering of those things which God has connected—wherein He has made
the one dependent upon another—which has wrought so much evil and caused so
many useless divisions among His people. For example, in the twin truths of Divine
preservation and Christian perseverance. Our assurance of glorification in no wise
sets aside the need for care and caution, self-denial and striving against sin on our
part. There is a narrow way to be trodden if Life is to be reached (Matthew 7:14), a
race to be run if the prize is to be secured (Heb. 12:1; Philippians 3:14). We are
indeed "kept by the power of God,’ yet "through faith" (1 Pet. 1:5) and not
irrespective of its exercise; and faith eyes and makes use of the Divine precepts
equally with the Divine promises, and heeds God’s admonitions and warnings as
well as appropriates His comforts and encouragements. God has nowhere declared
that He will preserve the reckless and presumptuous. He preserves in faith and
holiness, and not in carnality and worldliness. Christ has guaranteed, the eternal
security of a certain company, but He was careful to first describe the marks of
those who belong to it: "My sheep hear My voice, and I know them, and they follow
Me, and they shall never perish" (John 10:27, 28), but no such assurance is given
unto any who disregard His voice and follow a course of self-will and self-pleasing.
God’s promise of Heaven to the believer is far from signifying that he will not have
to fight his way there.
The appointed means must never be separated from the appointed end. Strength for
the body is obtained through the mouth, and health is not maintained without

observing the rules of hygiene. Crops will not be produced unless the ground be
prepared and sown. Yet in connection with spiritual matters we need to be
particularly careful that we employ only those methods and use none but those
means which God has appointed. "If a man also strive for masteries, yet is he not
crowned except he strive lawfully" (2 Tim. 2:5). For us to determine the methods
and select those means which appeal most to us when engaged in the service of God
is presumptuous, a species of self-will, laying us open to the charge of "Who hath
required this at your hand?" (Isa. 1:12); and for us to ask God’s blessing upon the
same is only seeking to make Him of our mind. Let us not forget the solemn warning
Pointed by the death of Uzzah, when the Lord God made a breach in Israel because
they "sought Him not after the due order" (1 Chron. 15:13). We must keep closely
to God’s "due order" if we are to have His approbation. That was one of the
outstanding lessons here taught Joshua. He was not left free to follow his own
devices, but must adhere strictly to the plan God gave him, following out His
instructions to the very letter if Jericho was to fall before Israel.
How passing strange those instructions must have appeared! How utterly
inadequate such means for such an enterprise! How futile would such a procedure
seem unto carnal reason! " o trenches were to be opened. no batteries erected, no
battering-rams drawn up, nor any military preparations made" (Matthew Henry).
Who ever heard of a mighty fortress being completely demolished in response to a
company of people walking around it? Ah, God’s ways are not only very different
from man’s, but they are designed to stain his pride and secure the glory unto
Himself. The leader and lawgiver of Israel was preserved in a frail ark of bulrushes.
The mighty giant of the Philistines was overcome by a sling and a stone. The
prophet Elijah was sustained by a widow’s handful of meal. The forerunner of
Christ dwelt in the wilderness, had his raiment of camel’s hair and a leathern girdle,
and fed upon locusts and wild honey. The Savior Himself was born in a stable and
laid in a manger. The ones whom He selected to be His ambassadors were for the
most part unlettered fishermen. What striking illustrations are these that "that
which is highly, esteemed among men is abomination in the sight of God" (Luke
16:15)! Yet how needful it is to keep this principle before us!
Had Joshua called a council of war and consulted with the heads of the tribes as to
what they deemed the best policy to adopt, what conflicting advice he had most
probably received, what various methods of assault had been advocated. One would
have reasoned that the only way to subdue Jericho was by the starving out of its
inhabitants through a protracted siege Another would have counseled the use of
ladders to scale its walls by men heavily mailed and armed. A third would have
argued that heavy battering-rams would be more effective and less costly in lives to
the attackers. While a fourth would have suggested a surprise attack by secretly
tunneling under the walls. Each would have leaned unto his own understanding,
and deemed his plan the best. But Joshua conferred not with flesh and blood, but
received his commission direct from the Lord, and therein he has left an example for
all His servants to follow. The minister of the Gospel is responsible to Christ: he is
His servant, called and commissioned by Him, and from Him alone must he take his
orders. He has no authority except what Christ has given him, and he needs no
more. Joshua did not refer the instructions he had received from God to the
judgment of the priests and elders and ask their opinion on the same, but instead

acted promptly upon them, counting upon the Divine blessing, however his fellows
might regard them.
"When the Lord effects HIS purposes by such means and instruments as we deem
adequate, our views are apt to terminate upon them, and to overlook Him ‘who
worketh all things after the counsel of His own will.’ To obviate this propensity, the
Lord sometimes deviates from the common track and works by methods or
instruments which in themselves appear not at all suited to produce the intended
effect; nay, sometimes have no real connection with it ( um. 20:6-9; Ezekiel 37:1-10;
John 9:4-7). But it is our duty to use only those means which the Lord appoints or
allows, to submit to His will, and depend upon His blessing; and with patient
waiting and self-denying diligence, to expect the event: and we shall thus succeed as
far as is conducive to our real good. He takes peculiar pleasure in leading men’s
attention to His own truths and ordinances, in exercising their faith and patience, in
inuring them to submit their understandings implicitly to His teaching and their
wills to His authority, and in securing to Himself their praises and thankful
acknowledgements. In promoting true religion, especially, He works by means and
instruments which the proud, the learned, and the wealthy of this world generally
despise. The doctrine of a crucified Savior, God manifested in the flesh, as the only
foundation of a sinner’s hope of acceptance, and the only source of sanctifying
grace; preached by ministers, frequently, of obscure birth and moderate abilities,
and destitute of the advantages of eminent learning or eloquence; sometimes even
homely in their appearance and address" (Thomas Scott).
Looking more closely now at the instructions which Joshua received from the Lord
on this occasion, we see that once more "the ark" was given the place of honor,
being made central in the order of the procession. First were to proceed the "men of
war," then came the ark with seven priests in front of it with "trumpets of rams’
horns," and behind it came all the body of the people. The ark was the recognized
symbol of Jehovah’s presence, and its being carried before the congregation was to
intimate the victory was from Him. Very much indeed turns upon our realization of
the Divine presence—both as a restraint upon the flesh, and a stimulant to the spirit.
When assured that the Lord is not only for us but with us, fear gives place to holy
confidence. Deeply important is it for the servant of Christ not only to adhere
strictly to the terms of His commission, but also to rest upon His blessed promise,
"Lo, I am with you always, even unto the end" (Matthew 28:19, 20). Equally
necessary for the rank and the of God’s people to lay hold of that word, "I will
never leave thee, nor forsake thee." Joshua had received personal assurance of this
by the appearing to him of the "Captain of the Lord’s host" (Josh. 5:13-15), and by
the prominence accorded the ark: the whole congregation were given a visible
reminder of the same fact. All were to move with their eyes fixed upon the Captain
of their salvation, for none could stand before Him.
But the ark was also the repository of the tables of stone, on which were inscribed
the ten commandments. It therefore denoted that Israel now marched as subject to
the Divine Law, for only as they acted in obedience to its terms could success be
expected. As was pointed out in our articles on the crossing of the Jordan, Israel
marched into Canaan led by the Law: so here we are shown their conquest of the
land depended upon their compliance with its requirements. But more: the presence
of the ark here intimated that the Law was the minister of vengeance to the

Canaanites: their cup of iniquity was now full and they must suffer the due reward
of the same. Here the Law was "the minister of death" as the sequel demonstrated:
see verse 21.
3 March around the city once with all the armed
men. Do this for six days.
BAR ES 3-6, "The command of the Lord as to the mode in which the fall of Jericho
should be brought about is given in these verses in a condensed form. Further details
(see Jos_6:8-10, Jos_6:16-17, etc.), were, no doubt, among the commands given to
Joshua by the Angel.
Jos_6:4
Trumpets of ram’s horns - Render rather here and in Jos_6:5-6, Jos_6:8, etc.,
“trumpets of jubilee” (compare Lev_25:10 note). The instrument is more correctly
rendered “cornet” (see Lev_25:9, note). Various attempts have been made to explain the
fall of Jericho by natural causes, as, e. g., by the undermining of the walls, or by an
earthquake, or by a sudden assault. But the narrative of this chapter does not afford the
slightest warrant for any such explanations; indeed it is totally inconsistent with them. It
must be taken as it stands; and so taken it intends, beyond all doubt, to narrate a
miracle, or rather a series of miracles.
In the belief that a record is not necessarily unhistorical because it is miraculous,
never perhaps was a miracle more needed than that which gave Jericho to Joshua. Its
lofty walls and well-fenced gates made it simply impregnable to the Israelites - a nomad
people, reared in the desert, destitute alike of the engines of war for assaulting a fortified
town, and of skill and experience in the use of them if they had had them. Nothing line a
direct interference of the Almighty could in a week’s time give a city like Jericho,
thoroughly on its guard and prepared (compare Jos_2:9 ff and Jos_6:1), to besiegers
situated as were Joshua and the Israelites.
The fall of Jericho cogently taught the inhabitants of Canaan that the successes of
Israel were not mere human triumphs of man against man, and that the God of Israel
was not as “the gods of the countries.” This lesson some of them at least learned to their
salvation, e. g., Rahab and the Gibeonites. Further, ensuing close upon the miraculous
passage of Jordan, it was impressed on the people, prone ever to be led by the senses,
that the same God who had delivered their fathers out of Egypt and led them through
the Red Sea, was with Joshua no less effectually than He had been with Moses.
And the details of the orders given by God to Joshua Jos_6:3-5 illustrate this last
point further. The trumpets employed were not the silver trumpets used for signalling

the marshalling of the host and for other warlike purposes (compare Num_10:2), but
the curved horns employed for ushering in the Jubilee and the Sabbatical Year
(Septuagint, σάλπιγγες ᅷεραί salpinges hierai: compare the Lev_23:24 note). The trumpets
were borne by priests, and were seven in number; the processions round Jericho were to
be made on seven days, and seven times on the seventh day, thus laying a stress on the
sacred number seven, which was an emhlem more especially of the work of God. The ark
of God also, the seat of His special presence, was carried round the city. All these
particulars were calculated to set forth symbolically, and in a mode sure to arrest the
attention of the people, the fact that their triumph was wholly due to the might of the
Lord, and to that covenant which made their cause His.
CLARKE,"Ye shall compass the city - In what order the people marched round
the city does not exactly appear from the text. Some think they observed the same order
as in their ordinary marches in the desert; (see the note on Num_10:14, and see the
plans, Num_2:2 (note)); others think that the soldiers marched first, then the priests
who blew the trumpets, then those who carried the ark, and lastly the people.
GILL, "And ye shall compass the city, all ye men of war,.... Joshua their chief
commander under the Lord, and all that were able to make war, even all above twenty
years of age; these were to compass the city, not in the form of a siege, but by a
procession around it:
and go round about the city once; or one time, for the first once in a day, and no
more:
thus shall thou do six days; one after another; that is, go round it, once every day, for
such a time. This order was given, according to the Jews (w), the twenty second of Nisan,
after the feast of unleavened bread was over.
JAMISO 3-5, "ye shall compass the city, all ye men of war.... Thus shalt
thou do six days, etc. — Directions are here given as to the mode of procedure.
Hebrew, “horns of jubilee”; that is, the bent or crooked trumpets with which the jubilee
was proclaimed. It is probable that the horns of this animal were used at first; and that
afterwards, when metallic trumpets were introduced, the primitive name, as well as form
of them, was traditionally continued. The design of this whole proceeding was obviously
to impress the Canaanites with a sense of the divine omnipotence, to teach the Israelites
a memorable lesson of faith and confidence in God’s promises, and to inspire sentiments
of respect and reverence for the ark as the symbol of His presence. The length of time
during which those circuits were made tended the more intensely to arrest the attention,
and to deepen the impressions, both of the Israelites and the enemy. The number seven
was among the Israelites the symbolic seal of the covenant between God and their nation
[Keil, Hengstenberg].

CALVI , "3.And you shall compass the city, etc The promise was, indeed, fit and
sufficient of itself to give hope of victory, but the method of acting was so strange, as
almost to destroy its credibility. God orders them to make one circuit round the city
daily until the seventh day, on which they are told to go round it seven times,
sounding trumpets, and shouting. The whole looked like nothing else than child’s
play, and yet was no improper test, for trying their faith, as it proved their
acquiescence in the divine message, even when they saw in the act itself nothing but
mere disappointment. With the same intention, the Lord often, for a time, conceals
his own might under weakness, and seems to sport with mere trifles, that his
weakness may at length appear stronger than all might, and his folly superior to all
wisdom.
While the Israelites thus abandon their own reason, and depend implicitly on his
words, they gain much more by trifling than they could have done by making a
forcible assault, and shaking the walls by numbers of the most powerful engines.
Only it behooved them to play the fool for short time, and not display too much
acuteness in making anxious and subtle inquiries concerning the event: for that
would have been, in a manner, to obstruct the course of the divine omnipotence.
Meanwhile, though the circulatory movement round the walls might have excited
derision, it was afterwards known, by its prosperous result, that God commands
nothing in vain.
There was another subject of care and doubt, which might have crept into their
minds. Should the inhabitants of the city suddenly sally forth, the army would,
without difficulty, be put to the rout, while, in long straggling lines, it was
proceeding round the city, without any regular arrangement that might have
enabled it to repel a hostile assault. But here, also, whatever anxiety they might have
felt, they behooved to cast it upon God; for sacred is the security which reclines on
his providence. There was an additional trial of their faith, in the repetition of the
circuit of the city during seven days. For what could seem less congruous than to
fatigue themselves with six unavailing circuits? Then, of what use was their silence,
(64) unless to betray their timidity, and tempt the enemy to come out and attack
besiegers who seemed not to have spirit enough to meet them? But as profane men
often, by rash intermeddling fervor, throw everything into confusion, the only part
which God here assigns to his people, is to remain calm and silent, that thus they
may the better accustom themselves simply to execute his commands.
Here, too, it is worthy of remark, that the instruments, given to the priests to blow
with, are not the silver trumpets deposited in the sanctuary, but merely rams’ horns.
The sound of the sacred trumpets would certainly have inspired more confidence,
but a better proof of obedience was given, when they were contented with the vulgar
symbol. Moreover, their movements were so arranged, that the greater number, by
which is understood the armed, went before the ark, while those who usually
accompanied the baggage followed. It was their part to take care that the rear did
not fall into confusion. As the term congregating, applied to them, was obscure, I
have rendered it by the corresponding term usually employed by the Latins. (65)
Some think that the tribe of Dan was thus employed, but this is uncertain, as they

were not then arranged in the manner usual on other expeditions.
BE SO , "Joshua 6:3. Round about the city once — At a convenient distance, out
of the reach of their arrows. Six days — Every day once. This and the following
course might seem ridiculous and absurd, and is therefore prescribed by God, that
they might learn to take new measures of things, and to expect success, not from
their own valour, or skill, but merely from God’s appointment and blessing; and in
general, not to judge of any of God’s institutions by mere carnal reason, to which
divers of their ceremonies would seem no less foolish than this action.
TRAPP, "Joshua 6:3 And ye shall compass the city, all [ye] men of war, [and] go
round about the city once. Thus shalt thou do six days.
Ver. 3. And ye shall compass the city.] At a just distance, no doubt, that ye may be
extra iactum. See 2 Samuel 11:20-21.
Thus shalt thou do six days.] All which time God held them in request: and
exercised their faith and patience.
PETT, "“And you shall surround the city, all the men of war, going about the city
once. Thus shall you do for six days.”
Each day for six days the men of war were to surround the city. It would not take
long, for the mound was not large (see above). The purpose was to terrify the
occupants, and also possibly to bring home to the Israelites the difficulty they would
have in breaching the wall. The men of war were probably the younger men of war
most suited to battle. Each time they came the inhabitants would prepare themselves
for an attack. And each time they would leave without attacking. It must have been
an eerie time for the inhabitants, especially in view of the silence of their enemy.
They would have expected yells and threats.
“Surround.” The word often means precisely that although in Psalms 48:12 it
specifically means ‘march round’, and it is used elsewhere of making progress in
one way or another (e.g. Exodus 13:18; umbers 21:4; umbers 36:7; umbers
36:9; Deuteronomy 32:10). The descriptions, with the armed men before, followed
by the priests with the Ark, followed by the remainder of ‘the people’, demonstrate
that here as well the surrounding was by marching round.
4 Have seven priests carry trumpets of rams’
horns in front of the ark. On the seventh day,

march around the city seven times, with the
priests blowing the trumpets.
CLARKE,"Seven trumpets of rams’ horns - The Hebrew word ‫יובלים‬ yobelim
does not signify rams’ horns; (see the note on Lev_25:11); nor do any of the ancient
versions, the Chaldee excepted, give it this meaning. The instruments used on this
occasion were evidently of the same kind with those used on the jubilee, and were
probably made of horn or of silver; and the text in this place may be translated, And
seven priests shall bear before the ark the seven jubilee trumpets, for they appear to have
been the same kind as those used on the jubilee.
Seven times - The time was thus lengthened out that the besiegers and the besieged
might be the more deeply impressed with that supernatural power by which alone the
walls fell.
GILL, "And seven priests shall bear before the ark seven trumpets of rams'
horns,.... The ark was to be taken up and carried by priests round the city. Ben Gersom
observes, that this was to direct the Israelites to keep and do according to all that was
written in it; that is, in the law, which was contained in it; but no doubt the design of it
was to show, that the subduing of Jericho, and the miracle that would be wrought, were
owing to the power and presence of God, of which the ark was a symbol: and before it
were to go seven other priests, with trumpets in their hands; which, according to our
version, were made of rams horns: in the original it is "jobelim", or "jubilee" trumpets.
Some think it means only such as they were to use in the year of jubilee; so Abarbinel
and others, as Masius and Noldius (x); that they had their name from Jubal, the first
inventor of musical instruments, Gen_4:21; for rams' horns are objected to because they
are solid, and not hollow; as if they could not be bored and made hollow, and fit for such
a purpose. The Targum, Jarchi, and Kimchi, interpret the word by rams horns, as we do
(y); and observe what R. Akiba said,"when (says he) I went into Arabia, I heard them
call; a ram "jobel"; and the trumpet itself is called "jobel", because made of a ram's horn
(z):"
and the seventh day ye shall compass the city seven times; in the same manner
as on the other days:
and the priests shall blow with the trumpets; which they were to do; and did
every day.
TRAPP, "Joshua 6:4 And seven priests shall bear before the ark seven trumpets of
rams’ horns: and the seventh day ye shall compass the city seven times, and the

priests shall blow with the trumpets.
Ver. 4. Seven trumpets of rams’ horns.] God usually goeth a way by himself, and
worketh his will by such means as the world judgeth absurd and ridiculous.
And the seventh day.] Which, probably, was the Sabbath day, wherein, "by the
foolishness of preaching," God still overturneth the strongholds of Satan, [2
Corinthians 10:4] by the priests blowing with their trumpets.
COKE, "Ver. 4. And seven priests shall bear before the ark seven trumpets of rams'
horns— Some have observed, that rams' horns cannot be bored, and made so as to
give any thing of a strong sound; and therefore by rams' horns here, they would
understand trumpets made in the shape of rams' horns. But this supposed difficulty,
of making such an instrument of a ram's horn as may give a pretty strong sound, is
not well founded; it being certain, that the inside of these horns is no way hard, and
may easily be taken out, excepting a space at the point, of about four or five inches,
part of which is sawed off, in order to proportion the aperture to the mouth; after
which, the rest is easily pierced. We can assure our readers, say the authors of the
Universal History, that we have seen some of these trumpets, thus made, used by
shepherds in the southern parts of Germany.
And the seventh day you shall compass the city, &c.— Grotius very properly
observes, that the number seven is suited or appropriated to things sacred: it is
evidently so in this place. We shall not, however, insist upon it. The reader may
consult a variety of authors respecting the facts; particularly Drusius on the
passage, and on Leviticus 4:6.
PETT, "“And seven priests shall bear seven trumpets of rams' horns before the
Ark, and the seventh day you shall surround the city seven times, and the priests
will blow with the trumpets.”
Seven was the number of divine completeness among many nations. It was seen by
all as a sacred number. Something sevenfold was total. (In Sumerian religious
literature seven, along with three, were the only numbers ever used even though
they were a highly numerate nation, and it was from Sumer that Abram came).
Included in the surrounding of the city was the presence of the Ark. This
demonstrated to all that what was to happen would be the activity of YHWH, there
invisibly with His troops. The blowing of the trumpets and the silence of the soldiers
would draw all eyes to the Ark. We are left to imagine the growing fear and dread
in the hearts of the inhabitants.

5 When you hear them sound a long blast on the
trumpets, have the whole army give a loud shout;
then the wall of the city will collapse and the army
will go up, everyone straight in.”
CLARKE,"The wall of the city shall fall down flat - Several commentators, both
Jews and Christians, have supposed that the ground under the foundation of the walls
opened, and the wall sunk into the chasm, so that there remained nothing but plain
ground for the Israelites to walk over. Of this the text says nothing: - ‫תחתיה‬ ‫העיר‬ ‫חומת‬ ‫ונפלה‬
venaphelah chomath hair tachteyha, literally translated, is, The wall of the city shall fall
down Under Itself; which appears to mean no more than, The wall shall fall down From
Its Very Foundations. And this probably was the case in every part, though large
breaches in different places might be amply sufficient to admit the armed men first, after
whom the whole host might enter, in order to destroy the city.
GILL, "And it shall come to pass, that when they make a long blast with the
ram's horn,.... Continue blowing, and protracting, and drawing out the sound a long
time; which they did only on the seventh day; on the other days it was but a short blast
they made at a time; so that this being different, it would be a good sign and token to the
people to do what they are next directed to:
and when ye hear the sound of the trumpet; drawn out to a great length:
all the people shall shout with a great shout; at once, as when an onset is made in
battle, or a victory is obtained:
and the wall of the city shall fall down flat; or "under itself" (a); which Jarchi
interprets, in its place; that is, where it stood, and be swallowed up in it: so the
Targum,"and it shall be swallowed up under it;''yet so that somewhat of it should be
seen, as an attestation and proof of the miracle, as Kimchi; who says,"it means that it
should be swallowed up in its place under the earth, and a little of it appear above
ground for a memorial of the miracle:"
and the people shall ascend up, every man straight before him; just as they
were in the order of procession; for the wall being fallen everywhere, they would have no
occasion to make up to one certain place, as when a breach is only made in one place,
and the besiegers are obliged to go so many a breast to enter at it; but in this case they
might go straight up from whence they were, and enter the city without any obstruction

Joshua 6 commentary

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Joshua 6 commentary