Holy Bible

Now Jericho was straitly shut up. Joshua 6:1-5 Shut up Charles Leach. 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 A. Maclaren, D. D. 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 J. -Parker, D. D. 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 C. Ness. 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 (vers. 3, 11,13-16). 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 men 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 W. G. Blaikie, D. D. 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 ( Psalm 44:3 ). ( W. G. Blaikie, D. D. ) Ye shall not shout.., until the day I bid you shout. Joshua 6:6-11 Joshua taking Jericho D. Davies. I. ONE OF THE ESSENTIAL ATTRIBUTES OF A GREAT LEADER — THE POWER TO REPRESS THE PASSIONS OF A NATION OF WARRIORS: "Ye shall not shout," &c. This was the command of a young ruler. The temptation of the young and inexperienced is impatience. We but gradually learn the lesson, "He that believeth shall not make haste." Joshua, however, had learnt this. It is easy to arouse a nation when new scenes suggest new possibilities, but it is difficult to suppress emotions at such a time, and to insist upon silence "until." This is one of the tests of ruler-ship. Every general should be equal to this task. Joshua was. II. ONE OF THE CHARACTERISTICS OF A GREAT PEOPLE — WILLING OBEDIENCE TO THE COMMAND TO REPRESS THEIR EMOTIONS AT SUCH A TIME AS THIS. Joshua does not seem to have told them all that the Lord had told him. Their ignorance of the final issue made obedience to the command to go round Jericho for six days without giving vent to their feelings in one single shout the more difficult, and on that account imparted to it a grander meaning. At the outset the nation of conquerors had to conquer their own spirit. There must be a reserve of force. Only those who can be silent can shout to good purpose. So has it ever been with God's servants. They have had their seasons of delay. Moses in Midian; Christ's disciples tarrying in Jerusalem "until," &c. Paul in Arabia; so here the people who could persist in their apparently meaningless rounds "until" they were bidden to shout, had the making of conquerors in them. The shout would have all the momentum of the delay in it. III. THE DIVINE METHOD OF ACCOMPLISHING TRIUMPHS: "Not by might, nor by power, but by My Spirit." The triumph thus gained is often the consummation of patient waiting and implicit obedience on our part. The world misunderstands the meaning of the apparent monotonous routine of Providence, and asks sneeringly, "Where is the promise of His coming?" All the while we know that the Lord is not slack concerning His promise, and that every apparent delay hastens the final consummation. And "this is the victory that overcometh the world, even our faith." ( D. Davies. ) The wall fell down flat. Joshua 6:12-27 The fight of faith A. B. Mackay. Of uninspired poems, perhaps the most widely read are those which celebrate a siege — the siege of Troy. Homer and Virgil have sung in noble numbers the praises of the heroes in that world-renowned fight. Their qualities, deeds, reverses, successes, as thus recorded, will live as long as such poetry has a charm for the human mind. But, after all, the principles which animated Agamemnon, Ajax, Achilles, Nestor, Ulysses, and others of these old-world heroes, were very commonplace. The play of human passion, headstrong, self-willed, fierce, implacable, impure, treacherous, constitutes the base, shaft, and capital of these poetic columns. The whole thing is of the earth earthy. It is the fight of the flesh that we witness, not the fight of faith. In this chapter we have the record of a siege of another sort, the description of heroes of a different spirit. There an innocent city must be besieged for ten years because Paris ran off with a beautiful woman. Here, after a seven days' pause for possible penitence, the Lord's host executed judgment on a city of exceptional wickedness because God's patience was exhausted. There in long works elaborated by the genius of the world's great poets we have many pictures that command our admiration. Here in one little line the Holy Ghost presents a picture far more marvellous and sublime, when He simply says, "By faith the walls of Jericho fell down." I. Consider, then, this fight of faith; and first of all mark THE FOUNDATION OF THE FAITH whereby Jericho was overthrown. It was a well-founded faith, for it rested altogether on the Word of God. "What are the marching orders?" This is the only question faith asks; if it is convinced in regard to this, it can command mountains to be plucked up by the roots and cast into the sea. As it was in the siege of Jericho so is it in the siege of Mansoul. All must be done in faith, or nothing is done to good purpose. Faith asks, What has God commanded? And the answer is clear as day: "Preach the Word." "Testify of Me." We have something more to do than to defend the faith, or to apologise for the gospel; we have to prophesy over the dry bones, knowing that in the power of that Word they will rise up an exceeding great army. II. Think also of THE TRIAL OF HIS FAITH. The whole thing looked like child's play. The means seem to human wisdom utterly, ridiculously inadequate to the end in view. Even so in our days faith is tried. What, it may be asked, are you to preach, preach for ever, to do nothing but preach? Again, it must have been a trial to Israel to wait so long. If going round Jericho is to accomplish the work, surely once round is as good as a thousand times. If one shout will lay the walls flat, why not shout the first day, and make short work of it? To try every mode of presenting the gospel, so as to reach the conscience and influence the life of those who hear, but never to see any good result therefrom; to labour in some degraded district to elevate the masses by the leverage of the gospel, and to see them sink back like dry sand into their congenial degradation; to teach in the Sabbath-school with earnestness and diligence, and never have the assurance that One soul is savingly touched; to train up the children in the family with careful pains and earnest prayers, and yet to find their hearts wayward and prone to evil — all these are sad and trying experiences under which the heart is apt to sink discouraged and to ask, Is this gospel the true power after all? For a cure to such faintness let us remember Israel. Perfect victory comes soon or late to every soul who works in the energy of God's Spirit as God directs. Not only the walls of Jericho but mighty mountains are beaten small by the worm Jacob. Still another part of the trial of Israel's faith must have been the thought of what their enemies had been saying and thinking. Say what we will, the opinions and thoughts of our fellows have an influence over us, and cause either gratification or discomfort. One of the severest trials to the faithful witness of Christ is his critics. Some of them are unfriendly, and their aim is to destroy his influence. Some of them are friendly; and their purpose is to extend his influence. If he is a foolish man, weak in faith, he will be spoiled by either of them. He should try to get all the good out of them that is in them; and if there is no good in them pay no more attention to them than the Israelites did to the men of Jericho. III. As we look at Israel in its march round Jericho we also see a good example of THE OBEDIENCE OF FAITH. We have need to imitate these warriors, and to remember that faith without works is dead. Faith develops itself in and by docility. We can attain to victory, the Divine blessing can rest on our labours, only as we work according to the Divine plans, only as we obey His revealed will. IV. We have stiff further in the conduct of Israel before Jericho a display of THE COURAGE OF FAITH. Faith is brave as well as obedient. Displaying its banners in the name of the Lord, it can run through a troop, and overleap a wall. Faith never underrates difficulties; faith never despises danger; but obeying God, it never quails before them, even when it is most exposed. Walking in the path of obedience, it knows that the Lord will preserve it from all evil, and therefore its heart never fails. V. THE PATIENCE OF ISRAEL'S FAITH is also plainly shown. The faith of these warriors was enduring as well as courageous. This was like the finishing of their education so far as patience went. Much mischief is often wrought by that natural impetuosity which rushes forward before God has prepared the way, even as much ground is often lost by that lack of patience which faints in the day of adversity, and gives in before the work is done. Only by patient continuance in well-doing are great things accomplished. VI. Though the faith of Israel was strongly tried before Jericho, still it was not without true ENCOURAGEMENT. Faith can always derive strength from some quarter: it can live where all else would die. The command of God would encourage Israel. No word that He speaks is vain. Also the very way in which they marched would strengthen their hearts. They marched as God's people, with Jehovah's priests in their company, bearing the sacred ark of God's strength, before which all the might of man is weakness. The sacred number seven, moreover, interwoven with their work, showed that there was order and completeness in the task set before them, even though they might not be able to discover them. VII. Think, lastly, of THE TRIUMPH OF THIS FAITH. Nothing in Jericho was left alive. Thus perished the enemies of Jehovah. Israel's victory was complete. Behold in Jericho two things — the might of man, as revealed in these walls and towers and stalwart soldiers; the wisdom of man, as shown in their watchfulness, their care and precautions. Behold also two other things — the foolishness of God in that aimless marching round the city; the weakness of God in the sound of these rams' horns, in the shout of these soldiers. See the effect; the walls are a ruin, Jericho is burned with fire, the place is desolate. Learn therefore that the weakness of God is stronger than men, and the foolishness of God is wiser than men. ( A. B. Mackay. ) The walls of Jericho F. B. Meyer, B. A. In various directions we may find a counterpart of these remarkable experiences. I. IN CHRISTIAN EXPERIENCE. If Egypt represents our conflict with the world, and Amalek our conflict with the flesh, the seven nations of Canaan represent our conflict with the principalities and powers of wicked spirits, who resist our entrance into the heavenlies, and our practical realisation of what Christ has wrought for us. Who is there amongst us that does not know, or has not known, of something — a cherished indulgence, a friendship, a pernicious entanglement — reared as an impassable barrier to the enjoyment of those blessed possibilities of Christian experience which are ours in Christ, but which for that reason seem beyond our reach? That thing is a Jericho. Now it cannot be the purpose of God that anything, however deeply rooted, should shut His redeemed ones out of the heavenly places, which are theirs in Christ — even though it should be the result of their own sin, or mistake, the heirloom of early indiscretions, the entail of trespass off the narrow path. 1. Be still. The hardest of all commandments this. That our voice should not be heard! That we should utter our complaints to God alone! All this is foreign to our habits and taste. As death is the last enemy to be destroyed in the universe of God, so is the restraint of the tongue the last lesson learnt by His children. "Be still," saith God, " and know that I am God. I will be exalted," &c. And that soul may well be still and wait which has learnt that the Lord of hosts is beside it, and the God of Jacob is its refuge. To that Friend it hies to pour out its secret agony. In that home it nestles as in the covert of a great rock, sheltered from the blast. 2. Obey. As in this story so in grace, there must be co-operation between God and man. Only God can remove the difficulties that stand in the way of an entirely consecrated and blessed life, but there are commands and duties which it is incumbent on us to fulfil. In some cases we are withholding obedience that we should give at once. There are things which we ought to do which we are not doing. And there is equal danger in doing more than we should — endeavouring to scale walls which we are told to encompass; shooting before the word of command has been uttered; making the circuit of the city oftener than the once each day prescribed by the Divine ordering. It is so hard to feel that we do more by doing less; that we save time by resting quietly in our tents; that it is vain to rise early and late take rest, because He giveth to His beloved while they sleep. 3. Have faith. Look away from all your preparations, and even from your God-commanded acts, to God Himself; and as you do so your difficulties will melt away, that stone will be rolled from the mouth of the sepulchre, that iron gate will open of its own accord, those mighty walls will fall down fiat. And it shall come to pass that the obstacle which threatened to make the best life impossible shall minister to such an unfolding of God's very present help as shall furnish fuel for praise in all coming years. II. In CHRISTIAN WORK. The apostle speaks of strongholds that had to be cast down, and of high things that exalted themselves against the knowledge of God; and asserts that he did not war against such things according to the flesh, and that the weapons of his warfare were not of the flesh, but mighty before God for the casting down of strongholds, and for the bringing of every high and proud thought into captivity to the obedience of Christ. Our only hope is to act on strictly spiritual lines, because we wrestle not with flesh and blood, but with the wicked spirits that lie behind all that is seen in this world of men and things. If we can overthrow the dark spirits that abet and maintain, we shall see the system which they support crumble as a palace of clouds before the wind. Let us be pure and holy, giving time to heart-searching in the presence of the Captain; let us lift up the sacrifice and work of Jesus; let us blow the gospel trumpet of alarm and summons to surrender; let us be much in silent prayer before God; let us cherish a spirit of unity and love, as the tribes of Israel forgot their differences in one common expedition against their foes; above all, let us believe in the presence and co-operation of God, and we shall see the old miracle repeated, and the walls of Jericho fall down flat. III. IN THE STORY OF THE CHURCH. This capture of Jericho is surely capable of being read as a parable of things that are yet to be. We know that the world lieth in the power of the wicked one. It has long boasted itself against God, with its mighty walls and gates, and it would seem as if the time will never come of which psalmists and kings have sung and spoken in rapturous phrase. In the meanwhile the various tribes of the Church of Christ have been perambulating about the walls, subjected to much derision and mockery, though sometimes a sickening premonition of approaching judgment must steal upon the hearts of the votaries of worldliness. For nearly nineteen centuries the circuit has been made, the trumpet-blast uttered, the testimony maintained. And surely the seven days have nearly expired. ( F. B. Meyer, B. A. ) The lofty city, He layeth it low A. Maclaren, D. D. This incident teaches solemn truths as to God's character and working, and animating thoughts as to our duty as His soldiers. The true revelation of God is by His deeds, and the Scripture words of prophet or psalmist, which we call revelation, are all bused upon and draw out the significance of the history. The page of which this siege is the first paragraph is written in blood, and is crowded with terrible entries; but it is a page in the revelation of God, and its message, once delivered, is not set aside, though completed, by the later pages, which tell of love as His very being. If God makes Himself known by His doings as men do, the dream of a God whose love is so flaccid that He cannot punish is baseless. But this same story reveals His long-suffering patience as well; for, not only had generations passed, during which His thunder was silent, but even at this supreme moment the cloud gathered slowly, and ample time was given to escape. The slow minute-hand creeps round the dial for a long silent hour; but when it reaches the sixtieth of the seconds, in each of which it might have been stopped, the bell rings out, and all is over. God waits, that men may turn; but if they do not turn God strikes, and the stroke is mortal. Now, all this is as true under the gospel as it was in the days of Joshua. The message of love does not contradict the message of law, nor the revelation of the Father set aside the revelation of the Judge. The lessons of stimulus for us are equally plain. The Epistle to the Hebrews points to the fall of Jericho as a triumph of faith, and emphasises the obedience to the strange command to compass the walls, and the patience which did it seven days, as the tokens of the Israelites' faith. So we may draw the lessons of the conquering power of faith over all strongest opposition, of the way by which faith becomes victorious, and of the tokens which will attest its presence. Jericho is a symbol of the evils against which the individual Christian has in his own life to fight, but still more of the banded and organised enemies arrayed against the Church. The great Babylon shines through the little Jericho, and its fall comes about in the same fashion. The faith which these fierce sons of the desert exercised was in form rude enough; but, however little of a spiritual or refining aspect it had, it was still real confidence in God's help, and that, in its poorest form, makes the weakest strong, and turns cowards into heroes, In its lowest operations, it will send men to dash themselves against stone walls with desperate bravery, and to meet death as joyfully as a bride. Christians, who should have it in its highest and purest energy, ought not to be less brave in the harder conflict which is laid upon them — against evil in their own hearts and the organised iniquities of society. The one victorious power is that of absolute confidence in God's help. Eloquence, learning, strategy, organising power, machinery, and wise methods, are all very good; but an ounce of faith is worth a ton of them when the question is how the walls of Jericho are to be got down. It will beget these qualities, they will never produce it. Mark how faith conquers. It does so by bringing the might of God into the field. Faith is not the battering-ram which beats down the walls, but only the hand which swings the ram. God's power is, if we may say so, set loose to work through our faith; and that faith is mighty, because it opens the door for the entrance of His omnipotence. The slow marches round and round the doomed city, and the war-cry, at last did not effect the capture; but they were the tokens of the faith which brought into play the power which did. We may learn, too, the tokens of faith. They are docile obedience and perseverance therein. It is a slow task to leaven society with the principles of the gospel, which will destroy deeply rooted and long-continued abuses. But we have to "keep pegging away," to use Abraham Lincoln's homespun heroic phrase. If we can do no more, we can at least blow the trumpet which proclaims that God is here and summons Jericho to surrender. If we have to die before the seventh day comes, no matter. We shall have our share in the triumph all the same, and, wherever we are, shall hear the great shout which tells the fall of the bloody city, " to be found no more at all." ( A. Maclaren, D. D. ) Jericho captured I. GOD WOULD HAVE HIS PEOPLE WORK. We daily insist upon it that works do not make a man to live, but we equally insist upon it that spiritual life continually manifests itself by holy deeds. The soldiers of God's army, after they had crossed the Jordan, were not to lie still in luxurious ease till Jericho's walls should crumble down by slow degrees; and though God determined to send Jericho to destruction on a sudden, yet His people are not to sit still upon some neighbouring knoll and expect the catastrophe: they are to labour, and Jericho is to fall as the result of their toil. Let us look at this work a little in connection with this narrative. 1. You will observe that the work to be done by Israel was universal. There was a place for each one to occupy. The men of arms were to go round the city, and with them the priests were to march also. Both the ecclesiastical and the military castes should be repres

Benson Commentary Joshua 6:1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. 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. 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. 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. 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. 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. Joshua 6:5 And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. Joshua 6:5 . The wall — Not all of it; which was unnecessary, and might have given the people better opportunity of escaping; but only a considerable part of it, where the Israelites might fitly enter: for Rahab’s house was not overthrown, Joshua 6:22 . Flat — Hebrew, under it. It was not battered down with engines, which would have made part of it fall out of its place, but it fell of its own accord, and therefore in the place it did formerly stand in. God chose this way to try the faith and obedience of the people; whether they would observe a precept which, to human policy, seemed foolish, and believe a promise which seemed impossible to be performed; whether they could patiently bear the reproaches of their enemies, and patiently wait for the salvation of God. Thus, by faith, not by force, the walls of Jericho fell down. Joshua 6:6 And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD. Joshua 6:6 . Of rams’ horns — Of the basest matter and the dullest sound, that the excellence of the power might be of God. The original words, however, here and Joshua 6:4 , ??????? ?????? , shoperoth jobelim, may be properly rendered, trumpets of jubilee; that is, such trumpets as were to be blown in the year of jubilee. And many prefer this translation, alleging that, as the horns of rams are not hollow, trumpets cannot be made of them, even when bored, capable of giving any thing of a strong sound. They would, therefore, understand the words here as signifying trumpets made in the shape of rams’ horns. But others have urged that there is no difficulty in making such an instrument of a ram’s horn as may give a pretty strong sound: “it being certain that the inside of these horns is no ways 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 proportionate the aperture to the mouth; after which, the rest is easily pierced. And we can assure our readers,” say the authors of the Universal History, “that we have seen some of these trumpets, thus made, used by the shepherds in the southern parts of Germany.” Joshua 6:7 And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD. Joshua 6:7-10 . Let him that is armed pass on — God would have them armed, both for the defence of themselves and the ark, in case the enemies should make a sally upon them, and for the execution of the Lord’s vengeance upon that city. The rereward — Which, being opposed to the armed men, may seem to denote the unarmed people, who were desirous to be spectators of this wonderful work. Ye shall not shout — Because shouting before the time appointed would be ineffectual, and so might give them some discouragement, and their enemies matter of insulting. Joshua 6:8 And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them. Joshua 6:9 And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. Joshua 6:10 And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. Joshua 6:11 So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp. Joshua 6:12 And Joshua rose early in the morning, and the priests took up the ark of the LORD. Joshua 6:13 And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets. Joshua 6:14 And the second day they compassed the city once, and returned into the camp: so they did six days. Joshua 6:15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. Joshua 6:16 And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city. Joshua 6:16 . At the seventh time Joshua said, Shout — To testify your faith in God’s promise, and thankfulness for this glorious mercy; to encourage yourselves and brethren, and to strike a terror into your enemies. The Lord hath given you the city — It is given to you to be devoted to God, as the first (and perhaps the worst) of all the cities of Canaan. Joshua 6:17 And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. Joshua 6:17 . The city shall be accursed — to the Lord — That is, devoted to destruction, by the right which God has to punish such as offend against him. This he speaks by direction from God, (see 1 Kings 16:34 ,) whose will it was that every thing in Jericho should be utterly destroyed, as well inanimate things by burning them, &c, as men and cattle, by the edge of the sword; excepting only the things that were found in the house of Rahab, and the vessels of silver and gold, brass and iron, which were to be consecrated to the Lord, and put into the treasury of the tabernacle. God seems to have caused the first spoils made in the land of Canaan to be dedicated to his use, 1st, Because the first-fruits were appropriated to him as his due; 2d, To signify that he was their leader, and that these victories were owing to him; 3d, Lest the soldiers, being glutted with the spoil of this rich city, should grow sluggish in their work; and, 4th, That on entering the land of Canaan they might be made thoroughly to understand that they had no right to the riches of that country but what he gave them; and that he would always keep to himself the power of restraining that right as he should see proper. In the mean time the severity enjoined to be exercised toward the persons of the people of the city, in putting them to the sword, was undoubtedly worthy of his infinite wisdom, as well as suitable to his holiness and justice: while it struck a terror into the rest of their enemies, it might determine them to prevent, by accepting of peace, or by flight, a punishment which their enormous and wilful crimes had otherwise rendered unavoidable. Joshua 6:18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. Joshua 6:18 . Keep yourselves from the accursed thing — It should rather be rendered, the devoted thing, meaning the spoils devoted to the Lord. These they were not to touch, on pain of being themselves devoted to death. Lest ye make yourselves accursed — Lest you draw upon yourselves the immediate curse of God, and so bring yourselves under the same sentence of destruction as the inhabitants and things of Jericho are under. And make the camp of Israel a curse — By provoking God to punish them for your sin, in which they may be one way or other involved; for the whole camp having sins of their own, God might take what occasion he saw fit to inflict this punishment. Joshua 6:19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD. Joshua 6:19 . Vessels of brass and iron — Except that of which images were made, which were utterly to be destroyed. Unto the Lord — Being first made to pass through the fire, Numbers 31:22-23 . Treasury of the Lord — To be employed wholly for the uses of the tabernacle, not to be applied to the use of any private person or priest. Joshua 6:20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. Joshua 6:21 . Young and old — Being commanded to do so by the sovereign Lord of every man’s life; and being informed by God before that the Canaanites were abominably wicked, and deserved the severest punishments. As for the infants, they were at the disposal of their Creator; and it was a great favour to them to take them away in their infancy, rather than reserve them to those dreadful calamities to which those who survived them were exposed. Joshua 6:22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her. Joshua 6:22-25 . The harlot’s house — Which, together with the wall upon which it leaned, was left standing, by a special favour of God to her. Left them without the camp of Israel — Till they were cleansed from the impurities of their Gentile state, and instructed in the Jewish religion, and solemnly admitted into that church, for which Rahab’s good counsel and example had doubtless prepared them. Joshua saved Rahab alive — For that general command to root out the Canaanites seems to have had some exceptions, in case any of them had sincerely and seasonably cast off their idolatry and wickedness, submitted to the Israelites, and become members of the church of God. She dwelleth in Israel unto this day — This shows that the book of Joshua was written while Rahab was alive. Joshua 6:23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. Joshua 6:24 And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD. Joshua 6:25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. Joshua 6:26 And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26 . Joshua adjured them at that time — Hebrew, ????? , jashbang, he made them to swear. As soon as the city was destroyed, it seems, he convened the heads of the tribes, to signify to them that it was the will of God this idolatrous city should never be rebuilt, and then engaged them to take an oath that they would leave it in ruins. And they doubtless bound the people in like manner not to rebuild it, on pain of the divine malediction. Cursed be the man before the Lord — That is, from God’s presence, and by his sentence, as Joshua is said ( Joshua 18:8 ; Joshua 18:10 ) to cast lots before the Lord, expecting the decision from God. He intimates that he does not utter this of himself, or in consequence of any particular dislike of that place; but from Jehovah, and by divine inspiration. God would have the ruins of this city remain as a standing monument of his justice against this wicked and idolatrous people, and of his almighty power in destroying so great and strong a city by such contemptible means. Thus Maimonides, the Jewish rabbi: “Joshua pronounced a curse against those who should build up Jericho, that the remembrance of the miracle which God had wrought by destroying it might never be effaced; for all who looked on these ruins, thus sunk into the earth,” (he thought the walls were swallowed up rather than overthrown,) “clearly saw them to be the ruins of a city destroyed by a miracle, and not by the hand of men.” Cursed be the man that buildeth this city — That is, that shall attempt to build it. So this curse was restrained to the builder, but no way belonged to those who should inhabit it after it was built, as is evident from 2 Kings 2:18 ; Luke 19:5 . In his youngest son — That is, he shall lose all his children in the work, the first at the beginning, others in the progress of it, and the youngest in the close, when the gates were wont to be set up. This was exactly fulfilled, as we read, ( 1 Kings 16:34 ,) Hiel the Bethelite built Jericho: he laid the foundation thereof in Abiram his firstborn, who died in the beginning of the work, and set up the gates thereof in his youngest son Segub, who died when it was finished, and the gates were setting up. Joshua 6:27 So the LORD was with Joshua; and his fame was noised throughout all the country. Joshua 6:27 . So the Lord was with Joshua — The Chaldee interprets it, The Word of the Lord was with him, even Christ, the eternal Word, the same that was with Moses. Nothing makes a man more truly great than to have evidences that God is with him. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Joshua 6:1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. 3-15 CHAPTER XI. THE CAPTAIN OF THE LORD'S HOST. Joshua 5:13-15 ; Joshua 6:1 . THE process of circumcision is over, and the men are well; the feast of unleavened bread has come to an end; all honour has been paid to these sacred ordinances according to the appointment of God; the manna has ceased, and the people are now depending on the corn of the land, of which, in all probability, they have but a limited supply. Everything points to the necessity of further action, but it is hard to say what the next step is to be. Naturally it would be the capture of Jericho. But this appears a Quixotic enterprise. The city is surrounded by a wall, and its gates are "straitly shut up," barred, and closely guarded to prevent the entrance of a single Israelite. Joshua himself is at a loss. No Divine communication has yet come to him, like that which came as to the crossing of the Jordan. See him walking all alone "by Jericho," as near the city as it is safe for him to go. With mind absorbed in thought and eyes fixed on the ground, he is pondering the situation, but unable to get light upon it, when something comes athwart his sphere of vision. He lifts his eyes, and right against him perceives a soldier, brandishing his sword. A less courageous man would have been startled, perhaps frightened. His first thought is, that it is an enemy. None of his own soldiers would have ventured there without his orders, or would have dared to take up such an attitude towards his commander-in-chief. With a soldier's presence of mind, instead of moving off, he assumes an aggressive attitude, challenges this warrior, and demands whether he is friend or foe. If friend, he must explain his presence; if foe, prepare for battle. Joshua is himself a thorough soldier, and will allow no one to occupy an ambiguous position. "And Joshua went unto him, and said unto him. Art thou for us, or for our adversaries?" If the appearance of the soldier was a surprise, his answer to the question must have been a greater. "Nay; but as Captain of the host of the Lord am I now come." The "nay" deprecates his being either friend or foe in the common sense, but especially his being foe. His position and his office are far more exalted. As Captain of the host of the Lord, he is at the head, not of human armies, but of all the principalities and powers of heavenly places, - "The mighty regencies Of seraphim, and potentates and thrones." And now the real situation flashes on Joshua. This soldier is no other than the Angel of the Covenant, the same who came to Abraham under the oak at Mamre, and that wrestled with Jacob on the banks of this very Jordan at Peniel. Joshua could not but remember, when God threatened to withdraw from Israel after the sin of the golden calf, and send some created angel to guide them through the wilderness, how earnestly Moses remonstrated, and how his whole soul was thrown into the pleading - "If Thy presence go not with us, carry me not up hence." He could not but remember the intense joy of Moses when this pleading proved successful - "My presence shall go with thee, and I will give thee rest." There could be little doubt in his mind who this "Captain of the host of Jehovah" was, and no hesitation on his part in yielding to Him the Divine honour due to the Most High. And then he must have felt warmly how very kind and seasonable this appearance was, just at the very moment when he was in so great perplexity, and when his path was utterly dark. It was a new proof that man's extremity is God's opportunity. It was just like what used to happen afterwards, when "the Word became flesh and dwelt among us," and was so promptly at hand for His disciples in all times of their tribulation. It was an anticipation of the scene when the ship was tossed so violently on the waves, and Jesus appeared with His "Peace, be still." Or, on that dreary morning, soon after the crucifixion, after they had spent the whole night on the lake and caught nothing, when Jesus came and brought the miraculous draught of fishes to their nets. It is the truth with which all His suffering and stricken children have been made so familiar in all ages of the Church's history: - that, however He may seem to hide Himself and stand afar off in times of trouble, He is in reality ever near, and can never forget that last assurance to His faithful people - "Lo, I am with you alway, even to the end of the world." It is not likely that Joshua found any cause to discuss the question that modern criticism has so earnestly handled, whether this being that now appeared in human form really was Jehovah. And as little does it seem necessary for us to discuss it. There seems no good reason to reject the view that these theophanies, though not incarnations, were yet foreshadows of the incarnation, - hints of the mystery afterwards to be realized when Jesus was born of Mary. If these appearances looked like incarnations, it was incarnation after the pagan, not the Christian type; momentary alliances of the Divine being with the human form or appearance, assumed merely for the occasion, and capable of being thrown aside as rapidly as they were assumed. This might do very well to foreshadow the incarnation, but it fell a long way short of the incarnation itself. The Christian incarnation was after a type never dreamt of by the pagan mind. That the Son of God should be born of a woman, His body formed in the womb by the slow but wonderful process which "fashioned all His members in continuance, when as yet there was none of them" ( Psalm 139:16 ), and that He should thus stand in relations to His fellow-men that could not be obliterated, was very wonderful; but most wonderful of all that the manhood once assumed could never be thrown off, but that the Son of God must continue to be the Son of man, in two distinct natures and one person for ever. The fact that all this has taken place is well fitted to give us unshaken confidence in the love and sympathy of our Elder Brother. For He is as really our Brother as He ever was in the days of His flesh, and as full of the care and thoughtful interest that the kindest of elder brothers takes in the sorrows and struggles of his younger brethren. It has often been remarked as an instructive circumstance, that now, as on other occasions, the Angel of the Lord appeared in the character most adapted to the circumstances of His people. He appeared as a soldier with a drawn sword in His hand. A long course of fighting lay before the Israelites ere they could get possession of their land, and the sword in the hand of the Angel was an assurance that He would fight with them and for them. It was also a clear intimation that in the judgment of God, it was necessary to use the sword. But it was not the sword of the ambitious warrior who falls upon men simply because they are in his way, or because he covets their territories for his country. It was the judicial sword, demanding the death of men who had been tried for their sins, long warned, and at last judicially condemned. The iniquity of the Amorites was now full. We know what kind the people were who dwelt near Jericho four or five hundred years before, while the cities of Sodom and Gomorrah stood in the plain, cities that even then were reeking with the foulest corruption. It is true the judgment of God came down on these cities, but bare judgments have never reformed the world. The destruction of Sodom and Gomorrah removed the foulest stain-spot for the time, but it did not change the hearts nor the habits of the nations. It has seemed good to the Spirit of God to give us one glimpse of the foulness that had been reached at that early period, but not to multiply the filthy details at a future time, - after the long interval between Abraham and Joshua. But we know that if Sodom was bad, Jericho was no better. The country as a whole, which had now filled up its cup of iniquity, was no better. No wonder that the Angel bore a drawn sword in His hand. The longsuffering of the righteous God was exhausted, and Joshua and his people were the instruments by whom the judicial punishment was to be inflicted. The Captain of the Lord's host had drawn His sword from its scabbard to show that the judgment of that wicked people was to slumber no more. It was not in this spirit nor in this attitude that the Angel of the Covenant had met with Jacob, centuries before, a little higher up the river, at the confluence of the Jabbok. Yet there was not a little that was similar in the two meetings. Like Joshua now, Jacob was then about to enter the land of promise. Like him, he was confronted by an enemy in possession, who, in Jacob's case, was bent on avenging the wrong of his youth. How that enemy was to be overcome Jacob knew not, just as Joshua knew not how Jericho was to be taken. But there was this difference between the two, that in Jacob's case the Angel dealt with him as an opponent; in Joshua's He avowed Himself a friend. The difference was no doubt due to the different dispositions of the two men. Jacob does not seem to have felt that it was only in God's name, and in God's strength, and under God's protection that he could enter Canaan; he appears to have been trusting too much to his own devices, - especially to the munificent present which he had forwarded to his brother. He must be taught the lesson "Not by might, nor by power, but by My Spirit, saith the Lord." At first Jacob dealt with his opponent simply as an obstructionist; then he discovered His Divine rank, and immediately he became the aggressor, and, spite of his dislocated thigh, held on to his opponent, declaring that he would not let Him go except He blessed him. It is otherwise with Joshua. He has no personal matter to settle with God before he is ready to advance into the land. He is in perplexity, and the Angel comes to relieve him. It is neither for reproof nor correction but simply for blessing that He is there. The appearance of the Angel denoted a special method of communication with Joshua. We have already remarked that we do not know in what manner God's communications to His servant were made before. This incident shows that the ordinary method was not that of personal intercourse, - probably it was that of impressions made supernaturally on Joshua's mind. Why, then, is the method changed now? Why does this Warrior-angel present Himself in person? Probably because the way in which Jericho was to be taken was so extraordinary that, to encourage the faith of Joshua and the people, a special mode of announcement had to be used. One might have thought this unnecessary after the display of Divine power at the crossing of the Jordan. But steadiness of faith was no characteristic of the Israelites, and such as it was it was as liable to fail after crossing the Jordan as it had been after crossing the sea. Special means were taken to invigorate it and fit it for the coming strain. It was one of those rare occasions when a personal visit from the Angel of the Covenant was desirable. Something visible and tangible was needed, something which might be spoken of and readily understood by the people, and which could not possibly be gainsaid. The moment that Joshua understood with whom he was conversing, he fell on his face, and offered to his visitor not only obeisance but worship, which the visitor did not decline. And then came a question indicating profound regard for his Lord's will, and readiness to do whatsoever he might be told - "What saith my Lord unto His servant?" It cannot but remind us of the question put by Saul to the Lord while yet lying on the ground on the way to Damascus - "Lord, what wilt Thou have me to do?" Joshua compares favourably with Moses at the burning bush, not only now, but throughout the whole interview. No word of remonstrance does he utter, no token of unwillingness or unbelief does he show. And it cannot be said that the instructions which the Angel gave him respecting the taking of Jericho were of a kind to be easily accepted. The course to be followed seemed to human wisdom the very essence of silliness. To all appearance there was not a vestige of adaptation of means to the end. Yet so admirable is the temper of Joshua, that he receives all with absolute and perfect submission. The question "What saith my Lord unto His servant?" is very far from mere matter of courtesy. It is a first principle with Joshua that when the mind of God is once indicated there is nothing for him but to obey. What is he that he should dare to criticise the plans of omnipotence? that he should propose to correct and improve the methods of Divine wisdom? Anything of the kind was alike preposterous and irreverent. "Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him. For He spake, and it was done; He commanded, and it stood fast." "Thus saith the high and lofty One that inhabiteth eternity, and whose name is Holy: I dwell in the high and holy place, and with him also who is of a humble and contrite spirit, and who trembleth at My word." The first answer to the question "What saith my Lord unto His servant?" is somewhat remarkable. "Put off thy shoes from off thy feet, for the place whereon thou standest is holy." Rationalists have explained this as meaning that this was an ancient shrine of the Canaanites, and therefore a place holy in the eyes of Israel; but such an idea needs no refutation. Others conceive it to mean that Joshua, having crossed the Jordan, had now set foot on the land promised to the fathers, and that the soil for that reason was called holy. But if that was the reason for his putting off his shoes, it is difficult to see how he could ever have been justified in again putting them on. And when God called to Moses out of the bush and bade him do the very same thing, it surely was not because the peninsula of Sinai was holy; it was because Moses stood in the immediate presence of the holy God. And it is simply to remind Joshua of the Divine presence that this command is given; and being given it is no sooner uttered than obeyed. And then follow God's instructions for the taking of Jericho. Never was such a method propounded to reasonable man, or one more open to the objections and exceptions of worldly wisdom. No arrangement of his forces could have been more open to objection than that which God required of him. He was to march round Jericho once a day for six successive days, and seven times on the seventh day, the priests carrying the ark and blowing with trumpets, the men of war going before, and others following the ark, making a long narrow line round the place. We know that the city was provided with gates, like other fortified cities. What was there to prevent the men of Jericho from sallying out at each of the gates, breaking up the line of Israel into sections, separating them from each other, and inflicting dreadful slaughter on each? Such a march round the city seems to be the very way to invite a murderous attack. But it is the Divine command. And this process of surrounding the city is to be carried on in absolute silence on the part of the people, with no noise save the sounding of trumpets until a signal is given; then a great shout is to be raised, and the walls of Jericho are to fall down flat on the ground. Who would have thought it strange if Joshua had been somewhat staggered by so singular directions, and if, like Moses at the bush, he had suggested all manner of objections, and shown the greatest unwillingness to undertake the operation? The noble quality of his faith is shown in his raising no objection at all. After God has thus answered his question, "What saith my Lord unto His servant?" he is just as docile and submissive as he was before. True faith is blind to everything except the Divine command. When God has given him his orders, he simply communicates them to the priests and to the people. He leaves the further development of the plan in God's hands, assured that He will not leave His purpose unfulfilled. Nor do the priests or the people appear to have made any objection on their part. The plan no doubt exposed them to two things which men do not like, ridicule and danger. Possibly the ridicule was as hard to bear as the danger. God would protect them from the danger, but who would shield them from the ridicule? Even if at the end of the seven days, the promised result should take place, would it not be hard to make themselves for a whole week the sport of the men of Jericho, who would ask all that time whether they had lost their senses, whether they imagined that they would terrify them into surrender by the sound of their rams' horns? How often, especially in the case of young persons, do we find this dread of ridicule the greatest obstacle to Christian loyalty? And even where they have the strongest conviction that ere long the laugh, if laughter may be spoken of in the case, will be turned against their tormentors, and that it will be clearly seen who the men are whom the King delighteth to honour, what misery is caused for the time by ridicule, and how often do the young prove traitors to Christ rather than endure it? All the more remarkable is the steadiness of the priests and people on this occasion. We cannot think that this was due simply and solely to their loyalty to the leader to whom they had recently sworn allegiance. We cannot but believe that personal faith animated many of them, the same faith as that of Joshua himself. Their wilderness training and trials had not been in vain; the manifest interposition of God in the defeat of Sihon and Og had sunk into their hearts; the miraculous passage of the river had brought God very near to them; and it was doubtless in a large measure their conviction that He who had begun the work of conquest for them would carry it on to the end, that procured for Joshua's announcement the unanimous acquiescence and hearty support alike of priests and people. And hence, too, the reason why, in the eleventh chapter of Hebrews, the falling down of the walls of Jericho is specially accounted for as the result of faith: "By faith the walls of Jericho fell down, after they were compassed about seven days" ( Hebrews 11:30 ). The act of faith lay in the conviction that God, who had prescribed the method of attack, foolish though it seemed, would infallibly bring it to a successful issue. It was not merely Joshua's faith, but the priests' faith, and the people's faith, that shone in the transaction. Faith repelled the idea that the enemy would sally forth and break their ranks; it triumphed over the scorn and ridicule which would certainly be poured on them; it knew that God had given the directions, and it was convinced that He would bring all to a triumphant issue. Never had the spiritual thermometer risen so high in Israel, and seldom did it rise so high at any future period of their history. That singular week spent in marching round Jericho again and again and again, was one of the most remarkable ever known; the people were near heaven, and the grace and peace of heaven seem to have rested on their hearts. We sometimes speak of "ages of faith." There have been times when the disposition to believe in the unseen, in the presence and power of God, and in the certain success at last of all that is done in obedience to His will, has dominated whole communities, and led to a wonderful measure of holy obedience. Such a period was this age of Joshua. We cannot say, thinking of ourselves, that the present is an age of faith. Rather, on the part of the masses, it is an age when the secular, the visible, the present lords it over men's minds. Yet we are not left without splendid examples of faith. The missionary enterprise that contemplates the conquest of the whole world for Christ, because God has given to His Messiah the heathen for His inheritance and the uttermost part of the earth for His possession, and that looks forward to the day when this promise shall be fulfilled to the letter, is a fruit of faith. And the ready surrender of so many young lives for the world's evangelization, as missionaries, and teachers, and medical men and women, is a crowning proof that faith is not dead among us. Would only it were a faith that pervaded the whole community, - princes, priests, and people alike; and that there were a harmony among us in the attack on the strongholds of sin and Satan as great as there was in the host of Israel when the people, one in heart and one in hope, marched out, day after day, round the walls of Jericho! Joshua 6:8 And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them. CHAPTER XII. THE FATE OF JERICHO. Joshua 6:8-27 . THE instructions of Joshua to the priests and the people are promptly obeyed. In the bright rays of the morning sun, on the day when Jericho is to be surrounded, the plain between the Jordan and Jericho, a space of some five miles, may be seen dotted over with the tents of Israel, arranged in that orderly manner which had been prescribed by Moses in the wilderness. The whole encampment is astir in the prospect of great events. The erect carriage, the flashing eye, the compressed lip of the soldiers show that something great and unusual is expected. By-and-by, there is a stir near the spot where the ark rests, and, borne on the shoulders of the priests, the sacred vessel is seen in motion in the direction of Jericho. Right in front of it are seven priests carrying trumpets of rams' horns, or, as some render it, jubilee horns. The procession of the ark halts a little, till a body of armed men advance and form in front of it. Others of the people take up their places in the rear. The seven priests sound their trumpets, and the procession moves on. Their course is round the walls of Jericho, far enough removed to be beyond the reach of the arrows of its defenders. Not a shout is raised. Not a sound is heard, save that of the trumpets of the seven priests. At last the procession returns to the camp, leaving Jericho just as it found it. Next day the same process is repeated; and the next, and the next, on to the sixth. On the seventh day, the march begins early and is continued late. The spirits of the people are sustained during their weary, monotonous tramp by the expectation of a crisis. At length, when the seventh circuit has been made, the signal is given by Joshua. The air is rent with the shouts of the people and the noise of the trumpets, and immediately, all round, the wall falls flat to the ground, and the people march straight into the city. Paralysed with astonishment and terror, the inhabitants are unable to resist, and lie, men, women and children, at the mercy of their assailants. And the instructions to the Israelites are to destroy everything that is in the city, both man and woman, young and old, ox and sheep and ass, with the edge of the sword. As for the more solid part of the spoil, the silver and the gold and the vessels of brass and iron, they are "devoted" to the service of God (the Authorized translation unhappily uses the word "accursed"). No one is to appropriate a single article to his own use. An exception to the universal massacre was to take place only in the case of the harlot Rahab, who was to be saved, with all her relations, in accordance with the solemn promise of the spies. There is no difficulty in perceiving the great lesson for all time to be derived from this extraordinary transaction, or the great law of the kingdom of God that was made so conspicuous by it. When we have clear indications of the Divine mind as to any course of action, we are to advance to it promptly and without fear, even though the means at our disposal appear utterly inadequate to the object sought to be gained. No man goeth a warfare at his own charges in the service of God. The resources of infinite power avail for that service, and they are sure to be brought into play if it be undertaken for God's glory, and in accordance with His will. Who could have supposed that the fishermen of Galilee would in the end triumph over all the might of kings and rulers; over all the influence of priesthoods and systems of worship enshrined in the traditions of centuries; over all the learning and intellect of the philosopher, and over all the prejudices and passions of the multitude? The secret lay manifestly in the promise of Jesus - "Lo, I am with you alway, even to the end of the world." Who could have thought that the efforts of a poor German student in Berlin, on behalf of some neglected children, would expand into the widespread and well rooted "Inner Mission" of Wichern? Or that the concern of a prison chaplain for the welfare of some of the prisoners after their release would develop into the worldwide work of Fliedner? Or that the distress of a kind-hearted medical student in London for a batch of poor boys who "didn't live nowhere," and whose pale faces, as they lay on a cold night on the roof of a shed, stirred in him an irrepressible compassion, would give birth to one of the marvels of London philanthropy, - Dr. Barnardo's twenty institutions, caring for three to four thousand children, in connection with which the announcement could be made that no really destitute child was ever turned from its doors? When Carey on his shoemaker's stool contemplated the evangelization of India, there was as great a gulf between the end and the apparent means, as when the priests blew with their rams' horns round the walls of Jericho. But Carey felt it to be a Divine command, and Joshua-like set himself to obey it, leaving to God from whom it came to furnish the power by which the work was to be done. And wherever there have been found men and women of strong faith in God, who have looked on His will as recorded in the Scriptures with as much reverence as if it had been announced personally to themselves, and who have set themselves to obey that will with a sense of its reality, and a faith in God's promised help, like that of Joshua as the priests marched round Jericho, the same result has been realized; before Zerubbabel the great mountain has become a plain, and success has been achieved worthy of the acknowledgment - "The Lord hath done great things for us, whereof we are glad." Far more effectual has this brave and thorough method of doing the Divine will proved than all the contrivances of compromise and worldly wisdom. The attempt to serve two masters has never proved either dignified or permanently successful. "If the Lord be God, follow Him; but if Baal, then follow him;" but do not attempt to combine in one what will please God and Baal too. It is the single eye that is full of light, and full of blessing. If God really is our Master, all the resources of heaven and earth are at our back. If we are able to go forward in sole and simple reliance on His might, as David did in the conflict with Goliath, all will go well. If we waver in our trust in Him, if we fly to the resources of human policy, if we seek deliverance from present evil at whatever cost, we arrest, as it were, the electric current flowing from heaven, and become weak as other men. Still more if we are guilty of deceit and cunning. How different was David confronting Goliath, and David feigning madness before King Achish! In the one case a noble hero, in the other a timid, faltering child. It is a dear price we pay for present safety or convenience when we forfeit the approval of our conscience and the favour of God. It is a sublime attitude that faith takes up even in the face of overwhelming danger - "Lord, it is nothing with Thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on Thee, and in Thy name we go against this multitude. O Lord, Thou art our God; let not man prevail against Thee" ( 2 Chronicles 14:11 ). This, however, is but one half the lesson of the siege of Jericho. The other and not less valuable lesson is, that in many good enterprises, all that is done may appear for a long time to be labour lost, and not to advance us by one step nearer to the object in view. For six days the priests carried the ark round Jericho, but not one stone was loosened from the walls, not by one iota did the defences seem to yield. Six times on the seventh day there was an equally complete want of result. Nay, the seventh perambulation on the seventh day appeared to be equally unsuccessful, until the very last moment; but when that moment came, the whole defences of the city came tumbling to the ground. It is often God's method to do a great deal of work unseen, and then on a sudden effect the consummation. And whenever we are working in accordance with God's will, it is our encouragement to believe that though our visible success is hardly appreciable, yet good and real work is done. For one day is with the Lord as a thousand years, and a thousand years as one day. Sometimes in a thousand years God does not seem to accomplish a good day's work, but at other times in a single day He does the work of a thousand years. The reformation of the Church in the Middle Ages, - how little progress it seemed to make during weary centuries; and even when victory seemed to be drawing nigh, how thoroughly was it arrested by the martyrdom of Huss and Jerome in Bohemia, the extinction of the light of Wycliffe in England, and the suppression of the Lollards in Scotland! And when in Providence some causes began to operate that seemed to have a bearing on the desired consummation, such as the invention of printing, the revival of learning, and the love of freedom, how feebly they seemed to operate in opposition to that overwhelming force which the Papacy had been accumulating for centuries, and which nothing seemed able to touch! But when Luther appeared, nailed his theses to the door of the church at Wittemberg, and took up the bold attitude of an out-and-out opponent to Rome, in one hour the Church was struck as with an earthquake; it reeled to its foundations, and half of the proud structure fell. The conflict with American slavery, how slowly it advanced for many a year, nay, at times it seemed to be even losing ground; till in the midst of the great Civil War the President signed a certain proclamation, and in one moment American slavery received its death blow. An eminent historian of England has a striking picture of the slow, steady, awful triumph of iniquity in the career of Cardinal Wolsey, and the sudden collapse of the structure built up so carefully by that wicked man. Speaking of the final retribution, he says: "The time of reckoning at length was arrived. Slowly the hand had crawled along the dial plate, slowly as if the event would never come, and wrong was heaped on wrong, and oppression cried, and it seemed as if no ear had heard its voice, till the measure of the wickedness was at length fulfilled; the finger touched the hour, and as the strokes of the great hammer rang out above the nation, in an instant the mighty fabric of iniquity was shivered to ruins." It is the prerogative of faith to believe that the same law of Providence is ever in operation, and that the rapidity with which some great drama is to be wound up may be as striking as the slowness of its movement was trying in its earlier stages. May we not be living in an age destined to furnish another great example of this law? The years as they pass seem laden with great events, and we seem to hear the angel that hath power over fire calling to the angel with the sharp sickle, - "Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, for the grapes thereof are fully ripe." We cannot tell but before a year ends some grand purpose of Providence shall be accomplished, the death blow given to some system of force or of fraud that has scourged the earth for centuries, or some great prophetic cycle completed for which Simeons and Annas have been watching more than they that watch for the morning. God hasten the day when on every side truth shall finally triumph over error, good over evil, peace over strife, love over selfishness, and order over confusion; and when from every section of God's great but scattered family the shout of triumph shall go up, "Alleluia: for the Lord God omnipotent reigneth." But let us return to the narrative of the fall of Jericho, and advert to two of the difficulties that have occurred t