Josué 6
Bob Utley · Citado em PreceptAustin
Josué 6
Utley has an interesting technical note -here is a distinct literary feature used throughout Joshua. Joshua regularly uses the same VERB twice, mentioned once and then acted on Notice the number of double VERBALS of the same root in this chapter. This is a characteristic of Joshua. 1. “tightly shut,” v. 1, , Qal PERFECT and Pual PARTICIPLE 2. “take up,” v. 6,Qal IMPERATIVE and Qal IMPERFECT 3. “blew,” v. 8, , Qal PERFECT and Qal PARTICIPLE 4. “walk,” v. 9, Qal PARTICIPLE and Qal INFINITIVE ABSOLUTE 5. “shout,” v. 10, Hiphil IMPERATIVE and Hiphil PERFECT 6. “took up,” vv. 12–13, , Qal IMPERFECT and Qal PARTICIPLE 7. “went,” v. 13, Qal PARTICIPLE and Qal INFINITIVE ABSOLUTE (twice) 8. “brought out,” v. 23, Hiphil IMPERFECT and Hiphil PERFECT 9. “was,” v. 27, BDB 224, Qal IMPERFECT and Qal IMPERFECT This kind of repetition is common throughout the book. Some years ago a spiritual became very popular with young children at summer camps and during Vacation Bible School. It was Joshua Fit[] de Battle of Jericho. The song went like this: Joshua fit de battle of Jericho, Jericho, Jericho, Joshua fit de battle of Jericho and de walls came tumbling down.… Up to de walls of Jericho He marched with spear in hand, Go blow dem ram-horn,” Joshua cried, “Cause de battle is in my hand.” Then de lamp-ram sheep-horn begin to blow, Trumpets begin to sound, Joshua commanded de children to shout and de walls came tumbling down.… Anonymous. VICTORY AT JERICHO Joshua 6:1–27 God wants man to put his faith into action. Trusting God to crumble the walls of Jericho seemed foolish, nevertheless, God would do it in answer to faith. Sometimes God uses the foolish things—1 Corinthians 1:18–27. 1. THE COMMAND—vv. 1–5 2. THE CONSECRATION—vv. 6–15 3. THE CRUMBLING CITY—vv. 16–27 Obedience to God’s commands always brings victory. When we obey His commands, we can expect Him to answer our prayers. Disobedience has no place in the life of a Christian. Joshua 6 Believing God By faith the walls of Jericho fell down.... Hebrews 11:30 In the story about Joshua and the city of Jericho, we have a most vivid illustration of faith. God commanded Joshua to gather all the men of war and have them march around Jericho once a day for six days. Then, on the seventh day, they were to compass the city seven times, after which the priests were to blow with the trumpets and all the people were to shout with a great shout. The Lord promised Joshua that if they did this, the walls of the city would fall down flat. Have you ever tried to put yourself in Joshua's place, and imagine how you would have reacted to such a command? When the Lord gave him these instructions, do you suppose Joshua responded: "Lord, that's a reasonable thing to do. In fact, I'm rather ashamed of myself that I didn't devise such a brilliant plan in the first place. It really makes a lot of sense." Of course, he said nothing of the kind, simply because God's command was not a "reasonable" one to Joshua's mind. That is, he couldn't take out his "slide rule" and calculate scientifically that the predicted results would necessarily follow such actions. And yet, even though some would have ruled it an insane plan thus to attempt the conquest of Jericho, Joshua obeyed God anyway, simply because he had faith! Yes, he was willing to rely on the word of the Lord, despite the fact that it seemed contrary to his own understanding of things. Norman Geisler -JOSHUA 6:1ff—Hasn’t archaeology shown that the account of the conquest of Jericho is inaccurate? PROBLEM: Joshua 6 records the conquest and destruction of the city of Jericho. If this account is accurate, it would seem that modern archaeological excavations would have turned up evidence of this monumental event. However, haven’t these investigations proven that the account in Joshua is inaccurate? SOLUTION: For many years the prevailing view of critical scholars has been that there was no city of Jericho at the time Joshua was supposed to have entered Canaan. Although earlier investigations by the notable British archaeologist Kathleen Kenyon confirmed the existence of the ancient city of Jericho, and its sudden destruction, her findings led her to conclude that the city could have existed no later than ca. 1550 B.C. This date is much too early for Joshua and the children of Israel to have been party to its demise. However, recent reexamination of these earlier findings, and a closer look at current evidence indicates that not only was there a city that fits the biblical chronology, but that its remains coincide with the biblical account of the destruction of this walled fortress. In a paper published in Biblical Archaeology Review (March/April, 1990), Bryant G. Wood, visiting professor to the department of Near Eastern Studies at the University of Toronto, has presented evidence that the biblical report is accurate. His detailed investigation has yielded the following conclusions: 1. That the city which once existed on this site was strongly fortified, corresponding to the biblical record in Joshua 2:5, 7, 15; 6:5, 20. 2. That the ruins give evidence that the city was attacked after harvesttime in the spring, corresponding to Joshua 2:6, 3:15, 5:10. 3. That the inhabitants did not have the opportunity to flee with their foodstuffs from the invading army, as reported in Joshua 6:1. 4. That the siege was short, not allowing the inhabitants to consume the food which was stored in the city, as Joshua 6:15 indicates. 5. That the walls were leveled in such a way to provide access into the city for the invaders, as Joshua 6:20 records. 6. That the city was not plundered by the invaders, according to God’s instructions in Joshua 6:17–18. 7. That the city was burned after the walls had been destroyed, just as Joshua 6:24 says. (When Critics Ask ) Joshua 6:2 The LORD said to Joshua, "See, I have given Jericho into your hand, with its king and the valiant warriors. I have: Jos 6:9-24 2:9,24 8:1 11:6-8 Jdg 11:21 2Sa 5:19 Ne 9:24 Da 2:21,44 Da 4:17,35 5:18 king: De 7:24 Jdg 11:24 Joshua 6 Resources - Multiple Sermons and Commentaries Related Passage: Joshua 5:13-15+ (THIS MEETING OF JOSHUA AND THE CAPTAIN OF THE HOSTS CONTINUES) Now it came about when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, a man was standing opposite him with his sword drawn in his hand, and Joshua went to him and said to him, “Are you for us or for our adversaries?” 14 He said, “No; rather I indeed come now as captain of the host of the LORD.” And Joshua fell on his face to the earth, and bowed down, and said to him, “What has my lord to say to his servant?” 15 The captain of the LORD’S host said to Joshua, “Remove your sandals from your feet, for the place where you are standing is holy.” And Joshua did so. Deuteronomy 7:24 “He will deliver their kings into your hand so that you will make their name perish from under heaven; no man will be able to stand before you until you have destroyed them. THE GIFT OF JERICHO IS "A DONE DEAL!" The LORD said to Joshua - The chapter break prevents one from readily discerning this is still the Captain of the LORD'S host Who is addressing Joshua. (see Joshua 5:15+). Some argue that is not the same person as in the previous chapter, but that highly unlikely for clearly Joshua had perceived the One in chapter 5 as worthy of worship and reverence because he was on holy ground. See - The captain of the LORD'S host gives a command to Joshua to open his eyes, really the "eyes of his heart," to consider, perceive and understand. The Septuagint translates see with idou which is a command to "Behold" emphasizes the great importance of what He is about to relate. What did Joshua see at Jericho? A heavily fortified city! God was telling Joshua to look by faith, not by sight (cf 2Co 5:7+). And the following promise (cf Ro 10:17+) would give Joshua the assurance to see the invisible (cf 2Co 4:18+). I have given Jericho into your hand, with its king and the valiant warriors - Notice first the past tense "I have given!" Strictly speaking it is a prophetic perfect tense. Victory was assured. (cf Ro 8:30+ where Paul says believers have been glorified so sure is that future event). This is not even an "I will give" but is so sure of coming to pass that it is as good as done! In a sense, the battle was over before it was started! And notice also that this declaration also addresses Joshua's original question “Are you for us or for our adversaries?” (Josh 5:13+) It is now clear that He is for Israel. To be given into one's hand (yad) was a figurative way of saying Jericho had been given over to the power and authority of Israel, for hand (yad) in Hebrew often depicted power (cf The Hand of the Lord). In addition the phrase given...into is translated in the Septuagint with paradidomi which means to give one over into the power of another (cf Jesus in Mt 26:2, Jn 19:11). The Canaanites were well-equipped and well-trained and valiant (gibbor - root commonly associated w warfare and has to do with the strength and vitality of the successful warrior) warriors (basic meaning = Might, strength, power, able, valiant) but their human prowess was not to intimidate Joshua or his forces, for they had God's "prowess" (power) at their side (cf Yahweh's promise in Joshua 1:5+ "I will be with you; I will not fail you or forsake you.") THOUGHT - This remains the pattern of spiritual conflict for the believer. It is a conflict in which faith is essential to lay hold of the promises of the Lord in spite of the evidence of the eye. The obstacles can be great and the enemies strong, but the believer can know victory and progress in spiritual experience when strength and succour are drawn from the Lord. When the apostle Paul wrote to the Ephesians about spiritual conflict, he encouraged the believers to “be strong in the Lord, and in the power of his might” (Eph 6:10). (Stephen Grant - What the Bible Teaches - Joshua) In Joshua 6:2 we see the LORD's announcement of the gift and in Joshua 6:3-5 we see the process of acquisition. In this section we see again the immutable principle of the juxtaposition of God's sovereignty and man's responsibility. God's sovereign gift had to be received by faith, but faith demonstrates it is genuine by its works. Cyril
Josué 6
Utley - trumpets of rams’ horns” The rabbis stipulate that this must be the left horn of a male flat-tailed sheep. It was used to remind the synagogue of the lamb that God used to provide as a substitute for Isaac, Gen. 22:13. It was primarily not a musical instrument, but a loud blast for religious (cf. Exod. 19:13; Lev. 25:9), and at times, military purposes. (see more on horns below) TSK has an interesting note on the trumpets - The Hebrew words {shopheroth hyyovelim,} should rather be rendered jubilee, trumpets, i.e., such as were used on the jubilee, which were probably made of horn or silver: for the entrance of the Israelites into Canaan was indeed a jubilee to them (See Note on Lev 25:11): instead of the dreadful trumpet of war, they were ordered to sound the trumpet of joy, as already conquerors. Then (marks progression) on the seventh day you shall march around the city seven times - Note the 4 "sevens" - priests, trumpets, days and times around the city. Clearly the number seven is significant and in this context appears to mark the completion of the preparation for conquering Jericho. And the priests shall blow the trumpets - Seven priests blowing seven trumpets would have been audible throughout the city. Rahab surely would have heard these trumpet sounds and her heart must have quickened with a degree of anxiety mixed with anticipation.
Josué 6
Utley on shout - The TERM (Hiphil IMPERFECT) is used to describe a characteristic “war cry” (cf. Joshua 6:10, 20; Nu 10:5, 9; Jdg 7:20; 1Sa 17:52; 2Chr 13:14–15). And the wall of the city will fall down flat - The direction was not forward or backward but straight down, the phrase fall down flat picturing a sudden complete collapse. "Not absolutely all the wall in the whole extent of its compass, since that would have involved the house of Rahab in the destruction, which, it is plain, was not intended, nor did it happen, Josh 6:22." (Bush) ESV Study note - Tell es-Sultan (OT Jericho) has had a long history of archaeological excavation. Many aspects of the site seemed to fit the biblical picture: clear evidence of fallen mud brick walls creating ramparts against the outer reinforcing wall, which could have allowed Israelite soldiers to go up, everyone straight before him; evidence of a rapid defeat in springtime; evidence of a lack of plundering; evidence of burning; etc. But the date seemed wrong. The question of dating the ruins of Tell es-Sultan—a site that has, in any case, experienced severe erosion—has recently been reopened. Many archaeologists believe that the fall of Jericho occurred in the thirteenth century B.C. But some analyses of the original excavation reports, including pottery, stratigraphy, scarab data, and carbon 14 testing, have instead concluded that Jericho was destroyed at the end of the Late Bronze period (c. 1400 B.C.). TSK The words {wenaphelah chomath hair tachteyha,} are literally, "and the wall of the city shall fall down under itself;" which appears simply to mean, that the wall shall fall down from its very foundation; which was probably the case in every part, though large breaches in different places might have been amply sufficient first to admit the armed men, after whom the host might enter to destroy the city. There is no ground for the supposition that the walls sunk into the earth. And the people will go up every man straight ahead - The invaders would go up in the sense of climbing up over the rubble of the fallen wall, because even though it fallen flat there was still rubble. Utley - One can almost see the consternation on the part of the elders when Joshua explained this plan to them, for this was not normal military procedure! However, it was the word of God and throughout the Pentateuch we have seen that God has required His people to do that which seems illogical (cf. Numbers 2) as a test of obedience which shows their faith in His word and promises. Ram's horn (jubilee) (03104) yobel from yabal = to conduct, bear along) has two distinct meanings (1) that of "ram's horn," appearing in construct with the noun shôphār, "horn," and qeren , "horn"; and (2) reference to "Year of Jubilee." The horn was used as a musical instrument in Hebrew and is usually labeled by the technical term "shophar." The association of the meanings stems from the blowing of the horn to announce the advent of the Year of jubilee. Yobel - 25v - jubilee (21), ram's (1), ram's horn(1), rams' horns(4). Exod. 19:13; Lev. 25:10; Lev. 25:11; Lev. 25:12; Lev. 25:13; Lev. 25:15; Lev. 25:28; Lev. 25:30; Lev. 25:31; Lev. 25:33; Lev. 25:40; Lev. 25:50; Lev. 25:52; Lev. 25:54; Lev. 27:17; Lev. 27:18; Lev. 27:21; Lev. 27:23; Lev. 27:24; Num. 36:4; Jos. 6:4; Jos. 6:5; Jos. 6:6; Jos. 6:8; Jos. 6:13 Shout (cry aloud, sound an alarm) (07321) rua verb meaning to raise a noise, shout, shout, raise a sound, cry out, to sound a blast. Rua was utilized primarily to convey the action of shouting or the making of a loud noise. One could "raise a noise" either by shouting or with a horn (Nu 10:7, or the shofar - Josh 6:5). Shouting often took place just before a people or army rushed into battle against opposition (JUST LIKE THOSE SCENES IN "BRAVEHEART!"). At other times the war cry became the signal used to commence engagement with the enemy (Josh. 6:10, 16, 20; Jdg. 15:14; 1 Sa. 4:5; 17:20; 2 Chr. 13:15). At other times rua represented a shout of joy, often in response to the Lord's delivering activity His people (Job 38:7; Ps. 47:1; 95:1, 2; Isa. 44:23; Zeph. 3:14). Rua was used in rituals of the Israelite tabernacle (1 Samuel 4:5) to describe the exaltation of the people of Israel when the ark of the covenant was brought to the camp. Rua is also used for cries of complaint and distress (Isaiah 15:4). But the most common usage of rua is in signals for war (Nu 10:7) and war cries (Josh 6:10). Rua is used in Joshua 6:5, 10, 16, 20. Shout (08643)(teruah from rua = to raise a shout, give a blast) a shout or blast of war, alarm, or joy. shout of joy; a shout of alarm, a battle cry. It refers to a loud, sharp shout or cry in general, but it often indicates a shout of joy or victory (1 Sam. 4:5, 6); a great shout anticipating a coming event (Josh. 6:5, 20). It can refer to the noise or signal put out by an instrument (Lev. 23:24; 25:9). Amos used the word to refer to war cries (Amos 1:14; 2:2; cf. Job 39:25; Zeph. 1:16). The Lord puts shouts of joy into His people (Job 8:21; 33:26). Gilbrant - Occurring thirty-six times in the Hebrew Bible, t erûʿāh is derived from the verb rûaʿ (HED # 7607), “to shout,” “to rejoice.” It occurs in Middle Hebrew and the Dead Sea Scrolls. The noun, just as the verb, has two distinct semantic environments and is often used with the verb in cognate accusative constructions. In a number of lesser nuances, it is used in the sense of “shouting loudly.” The first broad category of usage is found in warfare to indicate signals used (e.g., with trumpets, Num. 31:6; 2 Chr. 13:12; Job 39:25). The victims of sieges would shout as conquering armies stormed their cities (Ezek. 21:22). Victims likely were the ones shouting in Amos’ condemnation of Ammon (Amos 1:4) and Moab (2:2). This is the same imagery behind Jeremiah’s cursing of the day of his birth (Jer. 20:16). He cursed the messenger that he might “hear the cry in the morning, and the shouting at noontide.” Indeed, the Day of Yahweh would be against the fortified cities, “a day of trumpet [blast] and alarm” (Zeph. 1:16). The second broad category of usage centers upon ritual usage. T erûʿāh is used with a trumpet for certain festivals (Lev. 23:24). That battles and rituals both began with trumpet blasts is not at all odd, given that it was Yahweh Who fought the battles for the Israelites. The shouts of joy, in a ritual sense, were raised when the Ark of the Covenant appeared to lead the Israelites in their ill-fated battle at Ebenezer against the Philistines (1 Sam. 4:3ff). The noun is also used to describe the clash of cymbals in a ritual procession (Ps. 150:5). The crowd seeing the laying of the foundation of the second temple were led in ritual shouting for joy, a sound equaled by the loudness of the weeping of those who remembered the majesty of the first temple (Ezra 3:13). Festal shouting was part of temple ritual (e.g., Pss. 33:3; 89:15). The psalmist also celebrated personal blessings with sacrifices and shouts of joy (Ps. 27:6). Job’s companions offered that the righteous have opportunity to shout for joy at the blessings of Yahweh (Job 8:21; 33:26). Finally, the ritual surrounding covenant renewal during the reign of the Judean king Asa was met with ritual shouts of joy (2 Chr. 15:14). This act clearly possessed ritual aspects, as the people agreed to bind themselves to the laws of Yahweh, the stipulations of this contract they were bound to live by. Teruah - 33v alarm(5), battle cry(2), blowing(1), blowing trumpets(1), joy(1), joyful sound(1), resounding(1), shout(10), shout of alarm(1), shout of joy(1), shouted(1), shouting(4), shouts of joy(1), signal(1), trumpet blast(1), war cries(2), war cry(1). Lev. 23:24; Lev. 25:9; Num. 10:5; Num. 10:6; Num. 23:21; Num. 29:1; Num. 31:6; Jos. 6:5; Jos. 6:20; 1 Sam. 4:5; 1 Sam. 4:6; 2 Sam. 6:15; 1 Chr. 15:28; 2 Chr. 13:12; 2 Chr. 15:14; Ezr. 3:11; Ezr. 3:12; Ezr. 3:13; Job 8:21; Job 33:26; Job 39:25; Ps. 27:6; Ps. 33:3; Ps. 47:5; Ps. 89:15; Ps. 150:5; Jer. 4:19; Jer. 20:16; Jer. 49:2; Ezek. 21:22; Amos 1:14; Amos 2:2; Zeph. 1:16 Charles Stanley -OVERCOMING OBSTACLES TO VICTORY -- KEY VERSE: JOSHUA 6:5 It was huge, and it stood in their way. As Joshua looked at the fortifications of Jericho, he realized that taking the city was no small task, especially with the seemingly impenetrable wall that stood before him. However, God promised Joshua that Israel would triumph, and Joshua believed Him. Joshua 6:5 records God’s command: “It shall come to pass, when they make a long blast with the ram’s horn, and when you hear the sound of the trumpet, that all the people shall shout with a great shout; then the wall of the city will fall down flat. And the people shall go up every man straight before him.” For generations to come, the children of Israel would ask about the onslaught at Jericho, to which their parents would respond that it was by shouts and trumpet blasts that the walls were destroyed, because the power of God was with them. No battering ram technology, no modern warfare strategy was necessary—only obedience. The lesson for you remains that God has a way for you to overcome every obstacle by His power. It may not be what you expect, but it is exactly what is needed. As Theodore Parker prayed, “Give me, Lord, eyes to behold the truth; a seeing sense that knows the eternal right; a heart with pity filled, and gentlest truth; a manly faith that makes all darkness light.” Lord, You are the Creator, the innovator in the face of the impossible. I give You all my obstacles, for I know that You alone can overcome them. (Pathways to His Presence) Faith can be embarrassing--at least to the world’s eyes. From the safety of Jericho’s high walls, the city’s defenders must have ridiculed the Israelite priests and soldiers who walked around the fortress day after day doing nothing but blowing on trumpets. Maybe even some of the Israelites themselves secretly wondered what they were doing, and why. But as unorthodox as it seemed, this was God’s plan to hand Jericho over to Israel, which meant finally entering the promised land after forty years of disobedience in the wilderness. Joshua was acting under direct orders from “the commander of the army of the Lord” (Josh. 5:14). The chapter break between Joshua 5 and 6 is a little misleading, because the conversation begun in 5:13 continues into chapter 6, after a brief parenthetic note about the situation at Jericho (6:1). The complete lack of any military effort on behalf of the Israelites underscored the most important part of this story: Jericho was conquered “by faith” (Heb. 11:30). GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 5. The wall of the city shall fall down flat. Not absolutely all the wall in the whole extent of its compass, since that would have involved the house of Rahab in the destruction, which, it is plain, was not intended, nor did it happen, v. 22. As the city was completely surrounded by the Israelites, the falling of the wall would give the inhabitants no opportunity of escape. They could not break through the array of armed men that hemmed them in. The original for ‘fall down flat’ is ‘fall down under itself,’ or ‘in its place,’ which appears to mean simply, that the wall should fall down to its very foundations. Ascend up every man straight before him. The obstruction of the wall being removed, nothing stood in the way of the people’s advancing in a direct line, as if from the circumference to the centre of a circle, and meeting in the heart of the city. This is called ‘going up,’ or ‘ascending,’ from the necessity there was of climbing over the ruins of the walls on their way. Besides which it is common, in nearly all languages, to describe the approach to a city as a ‘going up’ to it. After giving these directions, the Angel-Jehovah no doubt departed. Joshua 6:6 So Joshua the son of Nun called the priests and said to them, "Take up the ark of the covenant, and let seven priests carry seven trumpets of rams' horns before the ark of the LORD." Take up the ark: Jos 6:8,13 3:3,6 Ex 25:14 De 20:2-4 Ac 9:1 Joshua 6 Resources - Multiple Sermons and Commentaries JOSHUA'S OBEDIENCE TO YAHWEH'S UNUSUAL BATTLE PLAN So - For this reason or therefore. God spoke, Joshua obeyed. Given the unusual nature of the LORD's instructions, this was a major test of Joshua's faith and yet we see his heart is like the old hymn Trust and Obey. Joshua the son of Nun called the priests and said to them - Thus once again we observe Joshua''s unhesitating, unquestioning obedience as he gives these unusual instructions to the priests. THOUGHT - " We cannot but be admonished, by his example, of the necessity of always subordinating our shallow wisdom to the plain mandates of Omnipotence." (Bush) Joshua the son of Nun - his full title - 27x in 27v - Exod. 33:11; Num. 11:28; Num. 14:6; Num. 14:30; Num. 14:38; Num. 26:65; Num. 27:18; Num. 32:12; Num. 32:28; Num. 34:17; Deut. 1:38; Deut. 31:23; Deut. 32:44; Deut. 34:9; Jos. 1:1; Jos. 2:1; Jos. 2:23; Jos. 6:6; Jos. 14:1; Jos. 17:4; Jos. 19:49; Jos. 19:51; Jos. 21:1; Jos. 24:29; Jdg. 2:8; 1 Ki. 16:34; Neh. 8:17 Take up the Ark of the covenant, and let seven priests carry seven trumpets of rams' horns before the ark of the LORD - See the order of the procession below. As with the crossing of the Jordan, the presence of the Ark was symbolic of the actual presence of the LORD in the midst of Israel (in diagram below literally in the middle). Utley on ark of the covenant - “the ark of the covenant” After the crossing of the Jordan, the Cloud which had represented YHWH’s presence with the people was removed. Now the ark was the visible symbol of His presence. Ark of the Covenant - 42x in 41v (and 32x it includes "of the LORD.) - Num. 10:33; Num. 14:44; Deut. 10:8; Deut. 31:9; Deut. 31:25; Deut. 31:26; Jos. 3:3; Jos. 3:6; Jos. 3:8; Jos. 3:11; Jos. 3:14; Jos. 3:17; Jos. 4:7; Jos. 4:9; Jos. 4:18; Jos. 6:6; Jos. 6:8; Jos. 8:33; Jdg. 20:27; 1 Sam. 4:3; 1 Sam. 4:4; 1 Sam. 4:5; 2 Sam. 15:24; 1 Ki. 3:15; 1 Ki. 6:19; 1 Ki. 8:1; 1 Ki. 8:6; 1 Chr. 15:25; 1 Chr. 15:26; 1 Chr. 15:28; 1 Chr. 15:29; 1 Chr. 16:6; 1 Chr. 16:37; 1 Chr. 17:1; 1 Chr. 22:19; 1 Chr. 28:2; 1 Chr. 28:18; 2 Chr. 5:2; 2 Chr. 5:7; Jer. 3:16; Heb. 9:4 Ark of the LORD - 37x in 35v - Jos. 3:13; Jos. 4:5; Jos. 4:11; Jos. 6:6; Jos. 6:7; Jos. 6:11; Jos. 6:12; Jos. 6:13; Jos. 7:6; 1 Sam. 4:6; 1 Sam. 5:3; 1 Sam. 5:4; 1 Sam. 6:1; 1 Sam. 6:2; 1 Sam. 6:8; 1 Sam. 6:11; 1 Sam. 6:15; 1 Sam. 6:18; 1 Sam. 6:19; 1 Sam. 6:21; 1 Sam. 7:1; 2 Sam. 6:9; 2 Sam. 6:10; 2 Sam. 6:11; 2 Sam. 6:13; 2 Sam. 6:15; 2 Sam. 6:16; 2 Sam. 6:17; 1 Ki. 2:26; 1 Ki. 8:4; 1 Chr. 15:3; 1 Chr. 15:12; 1 Chr. 15:14; 1 Chr. 16:4; 2 Chr. 8:11 Matthew Henry Concise Commentary - Verses 6-16. Wherever the ark went, the people attended it. God's ministers, by the trumpet of the everlasting gospel, which proclaims liberty and victory, must encourage the followers of Christ in their spiritual warfare. As promised deliverances must be expected in God's way, so they must be expected in his time. At last the people were to shout: they did so, and the walls fell. This was a shout of faith; they believed the walls of Jericho would fall. It was a shout of prayer; they cry to Heaven for help, and help came. Below is a representation of the organization of the march, the left side representing the front or vanguard of the procession 1 2 3 4 5 Soldiers Priests with Rams' Horns The Ark Soldiers The People Joshua 6:6, 8, 13 Joshua 6:6, 8, 13 Trust and Obey. When we walk with the Lord in the light of His Word, What a glory He sheds on our way! While we do His good will, He abides with us still, And with all who will trust and obey. Trust and obey, for there's no other way To be happy in Jesus, but to trust and obey. Not a shadow can rise, not a cloud in the skies, But His smile quickly drives it away; Not a doubt or a fear, not a sigh or a tear, Can abide while we trust and obey. Trust and obey, for there's no other way To be happy in Jesus, but to trust and obey. Then in fellowship sweet we will sit at His feet. Or we'll walk by His side in the way. What He says we will do, where He sends we will go; Never fear, only trust and obey. Trust and obey, for there's no other way To be happy in Jesus, but to trust and obey. Oh, Trust and obey, for there's no other way To be happy in Jesus, but to trust and obey. And 'Tis so sweet to trust in Jesus, Just to take Him at His Word; Just to rest upon His promise, Just to know, "Thus saith the Lord!" Jesus, Jesus, how I trust Him! How I've proved Him o'er and o'er; Jesus, Jesus, precious Jesus! Oh, for grace to trust Him more! Oh, for grace to trust You more! GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 6. And Joshua the son of Nun called the priests, &c. Although the charge which he now received relative to the manner of besieging the city was highly calculated to put his faith to the test, yet he falters not in the least, but complies as readily as if human reason had nothing to object to so strange a procedure. QUESTION - What is the biblical significance of the number seven/7? ANSWER - PLAY THE VIDEO answer. Throughout the Bible, God often gives symbolic significance to mundane items or concepts. For example, in Genesis 9:12–16, God makes the rainbow the sign of His promise to Noah (and, by extension, to all mankind) that He will not flood the whole earth again. God uses bread as a representation of His presence with His people (Numbers 4:7); of the gift of eternal life (John 6:35); and of the broken body of Christ, sacrificed for our sins (Matthew 26:26). The rainbow and the bread are obvious symbols in Scripture. Less obvious meanings seem to be attached to some numbers in the Bible, especially the number 7, which at times provides a special emphasis in the text. The first use of the number 7 in the Bible relates to the creation week in Genesis 1. God spends six days creating the heavens and the earth, and then rests on the seventh day. This is our template for the seven-day week, observed around the world to this day. The seventh day was to be “set apart” for Israel; the Sabbath was a holy day of rest (Deuteronomy 5:12). Thus, right at the start of the Bible, the number 7 is identified with something being “finished” or “complete.” From then on, that association continues, as 7 is often found in contexts involving completeness or divine perfection. So we see the command for animals to be at least seven days old before being used for sacrifice (Exodus 22:30), the command for leprous Naaman to bathe in the Jordan River seven times to effect complete cleansing (2 Kings 5:10), and the command for Joshua to march around Jericho for seven days (and on the seventh day to make seven circuits) and for seven priests to blow seven trumpets outside the city walls (Joshua 6:3–4). In these instances, 7 signifies a completion of some kind: a divine mandate is fulfilled. Interestingly, man was created on the sixth day of creation. In some passages of the Bible, the number 6 is associated with mankind. In Revelation “the number of the beast” is called “the number of a man.” That number is 666 (Revelation 13:18). If God’s number is 7, then man’s is 6. Six always falls short of seven, just like “all have sinned and fall short of the glory of God” (Romans 3:23). Man is not God, just as 6 is not 7. Series of seven things crop up often in the Bible. For example, we find seven pairs of each clean animal on the ark (Genesis 7:2); seven stems on the tabernacle’s lampstand (Exodus 25:37); seven qualities of the Messiah in Isaiah 11:2; seven signs in John’s Gospel; seven things the Lord hates in Proverbs 6:16; seven parables in Matthew 13; and seven woes in Matthew 23. Multiples of 7 also figure into the biblical narrative: the “seventy weeks” prophecy in Daniel 9:24 concerns 490 years (7 times 7 times 10). Jeremiah 29:10 predicted the Babylonian Captivity would last for seventy years (7 times 10). According to Leviticus 25:8, the Year of Jubilee was to begin after the passing of every forty-ninth year (7 times 7). Sometimes, the symbolism of 7 is a great comfort to us: Jesus is the seven-fold “I AM” in the Gospel of John. Other times, it challenges us: Jesus told Peter to forgive a wrongdoer “seventy times seven” times (Matthew 18:22NKJV). And then there are passages in which the number 7 is associated with God’s judgment: the seven bowls of the Great Tribulation, for example (Revelation 16:1), or God’s warning to Israel in Leviticus 26:18. Speaking of the book of Revelation, the number 7 is used there more than fifty times in a variety of contexts: there are seven letters to seven churches in Asia and seven spirits before God’s throne (Revelation 1:4), seven golden lampstands (Revelation 1:12), seven stars in Christ’s right hand (Revelation 1:16), seven seals of God’s judgment (Revelation 5:1), seven angels with seven trumpets (Revelation 8:2), etc. In all likelihood, the number 7 again represents completeness or totality: the seven churches represent the completeness of the body of Christ, the seven seals on the scroll represent the fullness of God’s punishment of a sinful earth, and so on. And, of course, the book of Revelation itself, with all its 7’s, is the capstone of God’s Word to man. With the book of Revelation, the Word was complete (Revelation 22:18). In all, the number 7 is used in the Bible more than seven hundred times. If we also include the words related to seven (terms like sevenfold or seventy or seven hundred), the count is higher. Of course, not every instance of the number 7 in the Bible carries a deeper significance. Sometimes, a 7 is just a 7, and we must be cautious about attaching symbolic meanings to any text, especially when Scripture is not explicit about such meanings. However, there are times when it seems that God is communicating the idea of divine completeness, perfection, and wholeness by means of the number 7. GotQuestions.org Tony Garland on symbolic meaning of seven - The number seven is the most frequently encountered number in the book of Revelation: Even the most careless reader of the Apocalypse must be struck by the manner in which almost every thing there is ordered by sevens. Thus, besides the seven Churches, and their seven Angels, we have already in this first chapter the seven Spirits (Rev. 1:4‣), the seven candlesticks (Rev. 1:12‣), the seven stars (Rev. 1:16‣); and further on, the seven lamps of fire (Rev. 4:4‣), seven seals (Rev. 5:1‣), seven horns and seven eyes of the Lamb (Rev. 5:6‣), seven heavenly Angels with their seven trumpets (Rev. 8:2‣), seven thunders (Rev. 10:3‣), seven heads of the dragon, and seven crowns upon these heads (Rev. 12:13‣), the same of the beast rising out of the sea (Rev. 13:1‣), seven last plagues (Rev. 15‣;1‣); seven vials (Rev. 15:7‣), seven mountains (Rev. 17:9‣), seven kings (Rev. 17:10‣); not to speak of other recurrences, not so obvious, of this number seven as the signature of the Book; as for instance, the distribution of the entire Book into seven visions, the sevenfold ascription of glory to the Lamb (Rev. 5:12‣), and to God (Rev. 7:12‣).90 Hindson lists the following ‘sevens’ in the book: churches (Rev. 1:4-20‣; 2-3‣); spirits (Rev. 1:4‣; 3:1‣; 4:5‣; 5:6‣); lampstands (Rev. 1:12-20‣; 2:1‣); stars (Rev. 1:16-20‣; 2:1‣; 3:1‣); lamps of fire (Rev. 4:5‣); seals (Rev. 5:1-5‣); horns (Rev. 5:6‣); eyes (Rev. 5:6‣); angels (Rev. 8:2-6‣); trumpets (Rev. 8:2-6‣); peals of thunder (Rev. 10:3-4‣); seven thousand people (Rev. 11:13‣); heads (Rev. 12:3‣; 13:1‣; 17:3-9‣); diadems (Rev. 12:3‣); angels (Rev. 15:1-8‣; 21:9‣); plagues (Rev. 15:1-8‣; 21:9‣); bowls (Rev. 15:7‣; 17:1‣; 21:9‣); mountains (17:9‣); kings (17:10-11‣); beatitudes (Rev. 1:3‣; 14:13‣; 16:15‣; 19:9‣; 20:6‣; 22:7‣, 14‣); “I ams” of Christ (Rev. 1:8‣, 17‣, 18‣; 2:23‣; 21:6‣; 22:13‣, 16‣).91 Tenney notes seven beatitudes (Rev. 1:3‣; 14:13‣; 16:15‣; 19:9‣; 20:6‣; 22:7‣; 22:14‣).92 Hindson notes: “David Hocking observes that the concept of our Lord’s soon return is emphasized seven times in the Revelation by the words ‘shortly’ or ‘quickly’ [Rev. 1:1‣; 2:16‣; 3:11‣; 11:14‣; 22:7‣; 22:12‣; 22:20‣).”93 Morris mentions seven “I ams” of Christ (Rev. 1:8‣, 11‣, 17‣, 18‣; 21:6‣; 22:13‣, 16‣) and seven doxologies in heaven (Rev. 4:9-11‣; 5:8-13‣; 7:9-12‣; 11:16-18‣; 14:2-3‣; 15:2-4‣; 19:1-6‣).94 As mentioned in our discussion of six, the number seven is understood to denote ‘perfection’ in the sense of completion. God created in six days and rested on the seventh.95This is the main symbolism of the number seven in the book of Revelation. The seven churches are representative of all churches. The seven Spirits represent the perfect omniscience of the Holy Spirit.96The seven seals, trumpets, and bowls denote the completeness of God’s worldwide judgment.97 The prevalence of seven throughout the book of Revelation has also been recognized as signifying this book as the final revelation of God to complete the canon of Scripture:98 Almost certainly one of the primary reasons [for the preponderance of sevens] is to emphasize that this is the last book of the Bible! In fact, the book closes with a grave warning against anyone who would pretend to add anything further to God’s inspired Word (Revelation 22:18‣).99 It seems likely that John has written his book carefully to signify the perfect plan of God and the completeness of his work.100 With the final acts recorded in the book of Revelation, God completes His mighty act of redemption and renewal thus restoring His creation to the condition it had prior to the entrance of sin.101 Joshua 6:7 Then he said to the people, "Go forward, and march around the city, and let the armed men go on before the ark of the LORD." armed: Jos 6:3 Josh 1:14 4:13 Joshua 6 Resources - Multiple Sermons and Commentaries FORWARD MARCH! Then he said to the people - After addressing the priests, then he addresses the people. "Go forward, and march around the city, and let the armed men go on before the ark of the LORD." - In Joshua 6:3 it says "all the men of war." Here the instruction is to all the people. As depicted in the diagram below the armed troops lead the way. There is no evidence of grumbling by anyone at these unusual commands. This is amazing for Israel had only been out of Egypt for a short time and they already began grumbling at Moses (Ex 15:24+)! As stated above Joshua had been exalted before the people as the result of the miracle at the Jordan (cf Josh 3:7, Josh 4::14+) and clearly he had earned their complete respect. Below is a representation of the organization of the march, the left side representing the front or vanguard of the procession 1 2 3 4 5 Soldiers Priests with Rams' Horns The Ark Soldiers The People Joshua 6:6, 8, 13 Joshua 6:6, 8, 13 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 7. And he said unto the people. Heb. ויאמרו va-yomeru, and they said; i. e. the officers acting under the general orders of Joshua. But the Masorites have indicated a doubtful reading, and the Chal., the Lat. Vulg., and most of the versions, have rendered it in the singular—‘he said.’ We see no reason, however, to question the correctness of the Hebrew text. Joshua 6:8 And it was so, that when Joshua had spoken to the people, the seven priests carrying the seven trumpets of rams' horns before the LORD went forward and blew the trumpets; and the ark of the covenant of the LORD followed them. before the Lord: Jos 6:3,4 Nu 32:20 Joshua 6 Resources - Multiple Sermons and Commentaries And it was so - "And it came to pass" (KJV). This speaks again of the obedience of the people and priests to these unusual commands. At this time the nation is in unity of spirit and purpose. That when Joshua had spoken to the people, the seven priests carrying the seven trumpets of rams' horns before the LORD went forward and blew the trumpets; and the ark of the covenant of the LORD followed them - Again we see the obedience to the the LORD's "military strategy." GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 8. Passed on before the Lord. That is, as we suppose, before the Ark of the Lord, Josh 6:4, and Joshua 3:11. The ark of the covenant. The ark in which were deposited the two tables whereon the covenant was written. Joshua 6:9 The armed men went before the priests who blew the trumpets, and the rear guard came after the ark, while they continued to blow the trumpets. the rear guard came after the ark Jos 6:13 Nu 10:25 Isa 52:11 58:8 Joshua 6 Resources - Multiple Sermons and Commentaries BRINGING UP THE REAR The armed men went before the priests who blew the trumpets (shophar/shopar/sopar), and the rear guard came after the ark, while they continued to blow the trumpets - No speaking was heard, only the blast of the ram's horn (listen and imagine the effect this sound might have had on the Jericho-ites!). Utley notes that "The term “armed men” (Qal PASSIVE PARTICIPLE) means “fully equipped for battle” (cf. Josh 6:7, 9, 13; 4:13; 2 Chr. 20:21; 28:14). GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 9. And the armed men. Heb. החלוץ hahalūtz, the armed man, i. e. each armed man, collect sing for plur. The rear guard. The hinder part. The original מאסף meassëph, comes from אסף asaph, to collect, to gather up, and is equivalent to our military phrase bringing up the rear, and not improperly rendered in the margin, ‘gathering host.’ It implies a kind and protecting care towards those who are its objects. The same phraseology occurs, Isa. 52:12, ‘For the LORD will go before you, And the God of Israel will be your rear guard.’ (Heb. מאספכם meassiphkim, your gatherer.) Ps. 27:10. ‘When my father and my mother forsake me, then the Lord will take me up.’ (Heb. יאספני yaasphëni, will gather me.) Judg. 19:18, ‘I am now going to the house of the Lord, and there is no man that receiveth (מאסף meassëph) me to house.’ A rere-ward, therefore, is that portion of an army which, moving behind the main body, gathers up all the stragglers, takes care of any that may faint and fall by the way, sees that neither cattle nor baggage are missing, and protects or covers the rear of the host from the assault of enemies. The Jews think the division of Dan is meant, which always brought up the rear. Num. 10. Joshua 6:10 But Joshua commanded the people, saying, "You shall not shout nor let your voice be heard nor let a word proceed out of your mouth, until the day I tell you, 'Shout!' Then you shall shout!" You shall not shout nor let your voice be heard, Isa 42:2 Mt 12:19 until the day: 2Sa 5:23,24 Isa 28:16 Lu 24:49 Ac 1:7 Joshua 6 Resources - Multiple Sermons and Commentaries SILENCE IS COMMANDED There is a phrase "silence is golden," is a proverbial saying, often used in circumstances where it is thought that saying nothing is preferable to speaking. There is something reverential and holy about the silence of the people. But Joshua commanded the people, saying, "You shall not shout nor let your voice be heard nor let a word proceed out of your mouth, until the day I tell you, 'Shout!' Then you shall shout!" - They are to march in silence until the seventh day. The silence of the people would of course be broken by the the continual, eerie blasts from the trumpets and the shuffle of feet each day for about 30 minutes for 6 days. Rod Mattoon - According to this verse, God’s people were to be totally silent till the seventh day when they would be commanded to shout. This would take discipline. It would not be easy to control their tongue. It never is. The principle of silence is taught all throughout Scripture. Learning to be silent at the right time and learning to speak up at the right time is the secret of the victorious Christian life. We spend so much time talking that we don’t hear God when He speaks. (Treasures from Joshua) This reminds me of God's charge in Psalm 46:10 Psalms 46:10NLT - ""Be silent, and know that I am God! I will be honored by every nation. I will be honored throughout the world." Faith is an action verb, in this case commanding the people to shout. The thought is "Don't doubt, just shout!" GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 10. Nor make any noise with your voice. They were not only required to abstain from shouting, but to observe a profound silence in every respect. This would be expressive of a reverent awe in anticipation of the event; and would preclude all danger of mistake as to the precise time when they were required to shout. If noise of any kind had been allowed, they might have taken it for the signal of a general acclamation. This would not only have been ineffectual before the appointed time, but would have rendered them the derision of their enemies. Joshua 6:11 So he had the ark of the LORD taken around the city, circling it once; then they came into the camp and spent the night in the camp. Joshua 6 Resources - Multiple Sermons and Commentaries ONCE AROUND AND RETURN TO CAMP So - This indicates Joshua is taking action. He had the ark of the LORD taken around the city, circling it once; then they came into the camp and spent the night in the camp - Presumably this is the plan for each of the six days. The mention of the Ark of the LORD but none of the other marchers emphasizes that the Ark is the central figure in this march. Bush makes an interesting comment "The procession undoubtedly moved at a sufficient distance to be out of the reach of the enemy’s arrows, and out of the hearing of their scoffs. They must have looked with a very contemptuous eye upon such an unwarlike mode of assault, and when day after day passed, and no effect followed, would naturally become hardened in security, and think the whole the mere mockery of a siege, a senseless and childish parade. Thus they would cry ‘peace and safety,’ while sudden destruction was coming upon them." GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 11. So the ark of the Lord compassed the city. Or, ‘so he caused the ark of the Lord to compass the city.’ The original will admit of this rendering, and, indeed, rather requires it, as the Hephil form of the verb (יסב yassëb) is no where used in an intransitive sense, excepting Ps. 140:9....‘There was never so strange a siege as this of Jericho: here was no mound raised, no sword drawn, no engine planted, no pioneers undermining; here were trumpets sounded, but no enemy seen; here were armed men, but no stroke given; they must walk, and not fight; seven days must they pace about the walls, which they may not once look over to see what was within. Doubtless these inhabitants of Jericho made themselves merry with this sight. When they had stood six days on their walls, and beheld nothing but a walking enemy, “What,” say they, “could Israel find no walk to breathe them with, but about our walls? Have they not travelled enough in their forty years’ pilgrimage, but they must stretch their limbs in this circle? We see they are good footmen, but when shall we try their hands? Do these vain men think Jericho will be won by looking at? Or do they only come to count how many paces it is about our city? If this be their manner of siege, we shall have no great cause to fear the sword of Israel.” Wicked men think God in jest when he is preparing for their judgment.’ Bp. Hall. Joshua 6:12 Now Joshua rose early in the morning, and the priests took up the ark of the LORD. Joshua rose: Jos 3:1 Ge 22:3 the priests: Jos 6:6-8 De 31:25 Joh 2:5-8 6:10,11 9:6,7 Heb 11:7,8 Joshua 6 Resources - Multiple Sermons and Commentaries Now Joshua rose early in the morning - This same description had been given in Joshua 3:1. Men of action arise early. And the priests took up the ark of the LORD - Again the Ark is emphasized. Joshua 6:12 Dr. Woodrow Kroll God's "Haves" and "Wills" Joshua 6:12 And Joshua rose early in the morning, and the priests took up the ark of the LORD. As they had miraculously left the land of Egypt, Israel had now entered the land of Canaan by a similar miracle. All the people were safely across the swift waters of the Jordan. The army of Israel encamped at Gilgal. Having settled in the land, Joshua and the people were now ready for their first great test?the capture of the outpost of Jericho. Since Jericho was the most secure stronghold in a string of fortifications defending the eastern front of Canaan, there were many anxious Israelite hearts the night before the conquest began. Joshua himself was pacing the ground at the edge of the Israeli encampment. While meditating on how to attack Jericho, a man appeared to Joshua with a sword drawn in his hand. Intrepidly Joshua asked, "Art thou for us, or for our adversaries?" (Joshua 5:13) The powerful figure identified himself as the Captain of the host of the Lord. This title, so often afterward applied to the Son of God, revealed to Joshua that this was none other than the Lord Jesus Christ. Joshua must have known immediately the identity of this warrior for he fell on his face to the earth and worshiped Him. Joshua 6:2 records, "And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valor." Although it was the night before the once-a-day treks around the city of Jericho, the Lord's promise to Joshua was, "I have given into thine hand Jericho, and the king thereof." Their lines of battle had not yet been drawn. The fighting had not yet begun. Yet the victory was certain. Even before the event occurred, God said "I have done it." How can this be? How can God say the battle is won before it is begun? The answer is that God is above time. He has no futures nor pasts, only an eternal present. He always deals in what is for Him the "now." Frequently God uses the words "I will" and "I have" interchangeably. Consider the similar experience of Abraham, recorded in Genesis 17. Abram was ninety-nine years old when the Lord God appeared to him and, as Joshua did, he fell on his face before the Lord. The Almighty God was about to make a covenant with Abraham that he would become the father of many nations. To Abraham God said, "Neither shall thy name anymore be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee" (Genesis 17:5). To a childless ninety-nine-year-old man, whose wife was nearly that age, God said, "A father of many nations have I made thee." In quoting that promise in Romans 4:17 (note), the Apostle Paul notes, "And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb" (see note Romans 4:19). It did not matter that Sarah was well beyond the age of childbearing. God said He had made Abraham the father of many nations and we can count God's "wills" as God's "haves." As twentieth century believers, the promises of God to us which have yet to be fulfilled are in the eternality of God already fulfilled. Thus the Lord Jesus promised, "I go to prepare a place for you. And if I go and prepare a place for you, I will come again" (John 14:2-3). Although this is an event in history future, nevertheless, it is a promise as certain as if it had already been fulfilled. God calls things that are not yet as if they already are. Hence, even though the battle plan was strange to Joshua, the defeat of the enemy was sure. Trusting the God of completed promises, "Joshua rose early in the morning, and the priests took up the ark of the LORD" (Joshua 6:12) and the children of Israel proceeded to the conquest of Jericho. Another great victory was won for the Lord God whose "haves" and "wills" are interchangeable. MORNING HYMN (Beautiful Solo Vocal) Be still, my soul: thy God doth undertake To guide the future as He has the past. Thy hope, thy confidence let nothing shake; All now mysterious shall be bright at last. Joshua 6:13 The seven priests carrying the seven trumpets of rams' horns before the ark of the LORD went on continually, and blew the trumpets; and the armed men went before them and the rear guard came after the ark of the LORD, while they continued to blow the trumpets. went on: 1Ch 15:26 Mt 24:13 Ga 6:9 Joshua 6 Resources - Multiple Sermons and Commentaries THE REPEATED BLOWING OF TRUMPETS The seven priests carrying the seven trumpets of rams' horns before the ark of the LORD went on continually, and blew the trumpets; and the armed men went before them and the rear guard came after the ark of the LORD, while they continued to blow the trumpets - This verse is a beautiful illustration of walking by faith (literally), not by sight! (2Co 5:7+). Utley - “ram’s horns” It was the left horn of a male flat-tailed sheep. Utley - went” Notice how many times this VERB is used in this verse—six times (ED: NOT PICKED UP IN THE ENGLISH TRANSLATIONS). This literary style seems repetitive to moderns. Bob Utley - Horns Used By Israel - There are four words in Hebrew for association with horns/trumpets: 1) the ram’s horn—turned into an instrument of sound, cf. Josh. 6:5. This same word is used for the ram caught by his horns which Abraham will substitute for Isaac in Gen. 22:13. 2) trumpet—from the Assyrian term for wild sheep (ibex). This is the horn that was used in Exod 19:16, 19 at Mt. Sinai/Horeb. #1 and #2 are parallel in Josh. 6:5. It was used to communicate times of worship and times to fight (i.e., Jericho was both, cf. 6:4). 3) ram’s horn—from Phoenician word for Ram (cf. 6:4, 6, 8, 13). It also stands for the Year of Jubilee (cf. Lev. 25:13, 28, 40, 50, 52, 54; 27:17, 18, 23, 24). All of these first three seem interchangeable with no distinction intended. The Mishnah allowed several animal horns—sheep, goat, or antelope, but not from a cow. 4 trumpets—possibly from the VERB “stretch out,” implying a straight bone (not curved as the animal horns). These were made of silver (after the shape and form of Egypt). These are used a. with worship rites (cf. Num. 10:2, 8, 10; 1 Chr. 13:8; 15:24, 28; Ezra 3:10; Neh. 12:35, 41) b. For military purposes (cf. Num. 10:9; 31:6; Hosea 5:8) c. for royal purposes (cf. 2 Kgs. 11:14) One of these metal horns is depicted on the Arch of Titus in Rome; Josephus also describes them in Antiq. 3.12.6. Related Resources: McClintock and Strong's Bible Encyclopedia Trumpet The Jewish Encyclopedia Trumpet Watson's Theological Dictionary Trumpet Joshua 6:14 Thus the second day they marched around the city once and returned to the camp; they did so for six days. Jos 6:3,11,15 Joshua 6 Resources - Multiple Sermons and Commentaries Related Passage: Lamentations 3:26 It is good that he waits silently For the salvation of the LORD. Comment - Salvation is the Hebrew word teshuw which speaks of deliverance, usually by God. The Septuagint translates it with soterios/soterion which means saving, delivering, preserving, bringing salvation. FAITH OBEYS THE LORD'S COMMAND Thus the second day they marched around the city once and returned to the camp; they did so for six days - One could read over this statement and miss the import that Israel's obedience is unhesitating, unquestioning and complete. This is a good pattern for all of us to emulate. In one sense this 7 day march reflects the mercy of the Lord, for this would have given the king of Jericho time to ponder their persistent plodding and surrender. However clearly the LORD knew they would not surrender for He had ordered their utter destruction. Their faith as well as their feet must compass the city. Our faith also must compass the object of desire if we would possess it. "Be it done to you according to your faith" Matthew 9:29 Matthew
Josué 6
Utley - the city shall be under the ban” This is the word herem, which means “devoted to God for destruction.” It is the concept of holy war where everything in the city that breathed must die because it is given to God and, therefore, it becomes too holy for human use. The one exception is Rahab, the harlot, and her family, because of the help she gave to the spies and their oath in YHWH’s name to protect her. Only Rahab the harlot and all who are with her in the house shall live, because she hid the messengers whom we sent - Joshua not only tells the people to shout, but he gives them very specific instructions that everything in the city is to be devoted to the Lord . Only Rahab the harlot and all the people who are in her house shall be spared. And the reason is: She hid the spies that were sent (cf Jas 2:25+, Heb 11:31+). You notice that Joshua does not mention the red cord hanging from Rahab's window because by now everyone had seen it on the previous thirteen encirclements of the city and everyone by now knew the meaning of the red cord. Believer's Study Bible - (vv. 17-19) That these verses interrupt the narrative and contain a divine command shows the emphasis being placed on strict obedience. A form of the word herem (Heb.), "accursed" or "curse," is used four times in Joshua 6:18. It describes something separated from common use, marked either for temple use or for destruction. It could also be translated "devoted." The word `akar (Heb.), "trouble," prepares for the next chapter, since it is used in Joshua 7:24-26. Also note the alternating references in this chapter to Rahab (Joshua 6:17, 22, 23, 25) and to the condemned inhabitants of Jericho, thus contrasting the two. Any Canaanite could be saved by turning in faith to the Lord. Rahab is an illustration of every believer who was under God's judgment, but has been spared by God's grace (cf Joel 2:32+). (The Believer's Study Bible) Ryrie - under the ban. The same Hebrew word (herem) is translated "utterly destroyed" in verse 21. It means "to ban, destroy, devote," in the sense of belonging to a god or, as here, to the true God. Jericho was completely devoted to God as the firstfruits of Canaan, and no booty was to be taken by the people (vv. 18-19). See note on Lev. 27:28-29. Matthew Henry Concise Commentary - Verses 17-27. Jericho was to be a solemn and awful sacrifice to the justice of God, upon those who had filled up the measure of their sins. So He appoints, from whom, as creatures, they received their lives, and to whom, as sinners, they had forfeited them. Rahab perished not with them that believed not, Hebrews 11:31. All her kindred were saved with her; thus faith in Christ brings salvation to the house, Acts 16:31. She, and they with her, were plucked as brands from the burning. With Rahab, or with the men of Jericho; our portion must be assigned, as we posses or disregard the sign of salvation; even faith in Christ, which worketh by love. Let us remember what depends upon our choice, and let us choose accordingly. God shows the weight of a Divine curse; where it rests there is no getting from under it; for it brings ruin without remedy. Rod Mattoon - Rahab is a picture of a believer prepared for the return of the Lord and the judgment to come. Rahab was removed from the calamity and judgment after the shout. She was one on high looking down on the peril below. She did not know when the judgment would begin, but she was ready and prepared. Are you? John Wesley was asked by a friend, “If you were to die at midnight tomorrow, how would you spend the rest of your life until then?” Wesley replied, “I would spend my time exactly as I plan to spend it now. I will preach tonight and travel to another town tomorrow to preach in the afternoon. Then I would go to the Martin’s home in the evening where they are expecting me. We will spend time fellow shipping together and praying. I would go to bed, put myself in my Father’s care, go to sleep, and wake up in Heaven.” Wesley was a man ready for Glory!! (Treasures from Joshua) Ban (devoted, destruction, utterly destroy) (02764) herem it is something devoted unto divine service, and is under a ban. In some context as the present use, it describes a curse or extermination which implies total destruction (see Dt 7:26; 1Sa 15:18; Zech 14:11). MacKay says "The ‘curse’ is the ban, the utter devotion to destruction (Isa. 43:28 — and NIV footnote; Jer. 25:9) of what is an abomination in the LORD’s sight." Herem "conveys the "basic meaning is the exclusion of an object from the use or abuse of man and its irrevocable surrender to God. The word is related to an Arabic root meaning “to prohibit, especially to ordinary use.” The word “harem,” meaning the special quarters for Muslim wives, comes from it. Usually āram means a ban for utter destruction, the compulsory dedication of something which impedes or resists God’s work, which is considered to be accursed before God. The idea first appears in Nu 21:2–3, where the Israelites vowed that, if God would enable them to defeat a southern Canaanite king, they would “utterly destroy” (i.e. consider as devoted and accordingly utterly destroy) his cities. This word is used regarding almost all the cities which Joshua’s troops destroyed (e.g. Jericho, Josh 6:21; Ai, Josh 8:26; Makkedah, Josh 10:28; Hazor, Josh 11:11), thus indicating the rationale for their destruction. In Dt 7:2–6, the command for this manner of destruction is given, with the explanation following that, otherwise, these cities would lure the Israelites away from the Lord (cf. Dt 20:17–18). Any Israelite city that harbored idolators was to be “utterly destroyed” (Deut 13:12–15; cf. Ex 22:19). A man who was the object devoted to God came under the same ban." (Leon Wood - TWOT) Lev. 27:21; Lev. 27:28; Num. 18:14; Deut. 7:26; Deut. 13:17; Jos. 6:17; Jos. 6:18; Jos. 7:1; Jos. 7:11; Jos. 7:12; Jos. 7:13; Jos. 7:15; Jos. 22:20; 1 Sam. 15:21; 1 Ki. 20:42; 1 Chr. 2:7; Isa. 34:5; Isa. 43:28; Ezek. 44:29; Zech. 14:11; Mal. 4:6 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 17. And the city shall be accursed. Heb. היתה חרם hâyithâh ’herem, shall be a curse, an anathema; i. e. devoted to utter destruction; no spoils were to be taken, no lives to be spared, except those of Rahab and her family. All was to be, if we may so say, consecrated to a curse. For an account of the ’herem or anathēma, see note on Lev. 27:21, 28, 29. It is plain from 1Ki 16:34, that Joshua spake this by Divine direction; and though to human view it may carry the aspect of undue severity, yet considered as the enactment of Him whose judgments are righteous altogether, we cannot question its perfect equity. Jericho belonged to a nation which had filled up the measure of its iniquities, and its guilt was peculiarly enhanced by reason of the amazing display of divine power which it had recently witnessed and against which it had hardened itself. It was just, therefore, that the vengeance taken should be in proportion to the light resisted. The severe judgment upon Jericho, moreover, would tend to strike terror into the hearts of the rest of the devoted nations, and make them an easier conquest. Only Rahab shall live, &c. The Most High never forgets his people. When he maketh inquisition for blood, he remembereth them, whoever else may be overlooked. Because she hid. The original has an extraordinary and emphatic form, implying that she carefully and diligently hid them. QUESTION - What did it mean to be devoted to destruction (under the ban)? ANSWER - In Exodus 22:20, God commands, “Whoever sacrifices to any god, other than the Lord alone, shall be devoted to destruction” (ESV). The Hebrew word used here is charam, meaning “to curse, annihilate, or destroy.” The literal interpretation is that the Hebrew person who sacrificed to another god was to be put to death. Idolaters received capital punishment. The use of the phrase “devoted to destruction” elsewhere in the Old Testament confirms this understanding. In Numbers 21:3 we read, “And the Lord heeded the voice of Israel and gave over the Canaanites, and they devoted them and their cities to destruction” (ESV). The NIV translates it as, “They completely destroyed them and their towns.” The idea of being devoted to destruction included destroying these cities. In Deuteronomy 2:34 we read a review of Israel’s time in the wilderness. The narrative includes, “And we captured all his cities at that time and devoted to destruction every city, men, women, and children. We left no survivors” (ESV). In this case, “devoted to destruction” clearly indicates death. Deuteronomy 3:6 offers a similar use of this phrase: “And we devoted them to destruction, as we did to Sihon the king of Heshbon” (ESV); Sihon was a king they had previously put to death. In Joshua 6:17, Jericho was devoted to destruction. We read, “And the city and all that is within it shall be devoted to the Lord for destruction” (ESV). In Joshua 10:28 the same fate befalls the city of Makkedah. Exodus 22:20 reveals that the punishment for Jews who sacrificed to any god other than Yahweh was that they be put to death under the Mosaic Law. However, in the time of the judges and the pre-captivity kingdom, idol worship among the Jews was a perennial problem. God had made it clear that idolatry was worthy of death. Yet many wicked people and leaders through Israel’s history resorted to open idol worship in ways that brought God’s judgment upon them from other nations. The enforcement of this command can be found in 1 Kings 18. In this account, Elijah challenged King Ahab’s 400 prophets of Baal to call down fire from heaven. The God who answered would be the true God. When the Lord God answered, Elijah commanded, “‘Seize the prophets of Baal. Don’t let anyone get away!’ They seized them, and Elijah had them brought down to the Kishon Valley and slaughtered there” (1 Kings 18:40). This command notes God’s displeasure with the worship of other gods. He presents Himself as the one God who calls every person to worship Him and to believe in His Son Jesus for eternal life (John 3:16).GotQuestions.org Joshua 6:18 "But as for you, only keep yourselves from the things under the ban, so that you do not covet them and take some of the things under the ban, and make the camp of Israel accursed and bring trouble on it. But as for you, only keep yourselves from: Ro 12:9 2Co 6:17 Eph 5:11 Jas 1:27 1Jn 5:21 accursed: Jos 7:1,11,12,15 De 7:26 13:17 make the camp: Jos 7:11,12 22:18-20 1Sa 14:28-42 Ec 9:18 Jon 1:12 trouble: Jos 7:25 2Sa 21:1 1Ki 18:17,18 Joshua 6 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 7:1 But the sons of Israel acted unfaithfully in regard to the things under the ban, for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah, took some of the things under the ban, therefore the anger of the LORD burned against the sons of Israel. Joshua 7:11 “Israel has sinned, and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put them among their own things. Joshua 7:12 “Therefore the sons of Israel cannot stand before their enemies; they turn their backs before their enemies, for they have become accursed. I will not be with you anymore unless you destroy the things under the ban from your midst. Joshua 7:15 ‘It shall be that the one who is taken with the things under the ban shall be burned with fire, he and all that belongs to him, because he has transgressed the covenant of the LORD, and because he has committed a disgraceful thing in Israel.’” HAND'S OFF THE BOOTY! Booty is loot taken by force. Achan must have missed this warning (he had an "aching heart" aching for riches)! But as for you, only keep (shamar) yourselves from the things under the ban - NIV = "keep away from the devoted things" This command to keep away from the "devoted" things could not have been any clearer. It means to guard, to keep oneself in this case from evil, and is the same verb used by the psalmist of Yahweh protecting and guarding His own "sheep." (Ps 127:7-8). The Septuagint translates shamar with phulasso which means to guard like a military sentinel would at his post. Utley on keep yourselves from the things under the ban - YHWH’s people must restrain (Qal IMPERATIVE) themselves. Chapter 7 will describe the consequences of disobedience! So that (purpose clause) you do not covet them and take some of the things under the ban - Note the progression. It is implied that you see the treasures which are under the ban or to be devoted to the Lord. The "eye gate" is usually the problem in stirring up fleshly energized covetousness! Then you covet them. And then you take them! So first make a choice to "guard" yourself the "devoted things" (like gold, etc). In Psalm 101:3 David offers good advice (he learned the truth in 2Sa 11:1-4!) declaring "I will set no worthless thing before my eyes; I hate the work of those who fall away; It shall not fasten its grip on me." . The idea is to not even go near. Second, Joshua explains why they are not to go near (keep yourselves from), because if they do, they will covet them and thirdly it will culminate in one taking some of the the forbidden ban! THOUGHT - In the classic book The Holy War (online or Audio part 1, Audio part 2) by John Bunyan, Bunyan mentions 5 gates (Ear-gate, Eye-gate, Mouth-gate, Nose-gate, Feel-gate). The focus of the story was the capture of a city called Mansoul. In it Diabolus (the devil) has taken it and the battle rages as the Prince Emmanuel works to recapture it. The way it was overcome was because the gates of the city had been compromised. Diabolus and his wicked imps had traversed it by taking advantage of the Eye Gate and Ear Gate which are symbolic of the use of the senses to cause the capture of the city. This begs the question are you setting an alert sentry at your "eye gate?" Or is the sentry at your "eye gate" dosing off and falling asleep, allowing deadly temptations to enter in? and make the camp of Israel accursed and bring trouble (akar) on it - The danger of taking something under the ban is not only personal disobedience and discipline but a production of a "ripple effect" so that the entire nation is adversely affected! Keep (careful, guard, kept, observe, watch) (08104) shamar means to keep, watch, preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one’s guard. The first use of shamar in Ge 2:15 is instructive as Adam was placed in the garden (a perfect environment) and was commanded to "keep" it which in the Septuagint is translated with phulasso (which is used to translate many of the OT uses of shamar) which means to guard like a military sentinel would at his post. Uses of shamar in Joshua - Jos. 1:7; Jos. 1:8; Jos. 6:18; Jos. 10:18; Jos. 22:2; Jos. 22:3; Jos. 22:5; Jos. 23:6; Jos. 23:11; Jos. 24:17; Trouble (Lxx = ektribo = rub out, destroy, ruin) (05916) akar is a verb meaning to cause trouble, stir up resentment, cause hatred. It usually describes the trouble brought upon one from another person. The first use is by Jacob addressing his sons Simeon and Levi declaring “You have brought trouble (Lxx = miseo = to be hated) on me." (By killing Hamor and his son Shechem who had defiled their sister Dinah - Ge 34:26-27). (Ge 34:30) In Pr 11:17 "the cruel man does himself harm (Lxx = exollumi - to destroy utterly in the present tense = continually destroys himself!)" In Pr 11:29 Solomon warns that "He who troubles his own house will inherit wind," which "refers to actions which make life difficult for one's family." His reward is "empty air," nothing that can be grasped, nothing he can put his hands on. In 1Sa 14:29 Jonathan (son of Saul) declared that Saul had "troubled the land" by telling the soldiers none could eat food (1Sa 14:28) Ahab called Elijah a "troubler of Israel." (1Ki 18:17, 18). 13x bring trouble(1), brought trouble(1), does...harm(1), grew worse(1), trouble(3), troubled(3), troubler(2), troubles(2). - Gen. 34:30; Jos. 6:18; Jos. 7:25; Jdg. 11:35; 1 Sam. 14:29; 1 Ki. 18:17; 1 Ki. 18:18; 1 Chr. 2:7; Ps. 39:2; Prov. 11:17; Prov. 11:29; Prov. 15:6; Prov. 15:27 GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 18. In any wise keep yourselves. That is, by all means, most carefully, studiously, vigilantly. This city was as it were, the first fruits of Canaan, and as such wholly devoted to the Lord. The spoil of other cities, subsequently taken, was allowed to be divided among the captors, but this was to be an exception to the general rule. And make the camp of Israel a curse. Heb. ‘put, or place the camp a curse.’ The Heb. word for ‘put’ has often the signification of ‘make, constitute, render.’ The meaning is, that they would thereby render themselves obnoxious to the curse denounced upon the city. And trouble it. Bring distress upon it by provoking the Divine displeasure, and interrupting the prosperous course of your victories. Heb. עכרתם achartem, from עכר achar, to trouble. See note on Gen. 34:30, 31. This is spoken as if in foresight of the sin of Achan, to whom Joshua afterwards said, ch. 7:25, ‘Why hast thou troubled us? The Lord shall trouble thee this day.’ From hence he is called Achar, or trouble. 1 Chron. 2:7. Joshua 6:19 "But all the silver and gold and articles of bronze and iron are holy to the LORD; they shall go into the treasury of the LORD." all the silver: 2Sa 8:11 1Ch 18:11 26:20,26,28 28:12 2Ch 15:18 31:12 Isa 23:17,18 Mic 4:13 are holy, Lev 19:24 Zec 14:20,21 the treasury: 1Ki 7:51 14:26 2Ki 24:13 1Ch 26:20 Ne 7:70,71 10:38 Jer 38:11 Mt 27:6 Mk 12:41 Joshua 6 Resources - Multiple Sermons and Commentaries THE THINGS DEVOTED TO THE LORD But all the silver and gold and articles of bronze and iron are holy to the LORD; they shall go into the treasury of the LORD - In short, the all (not a percentage) of the treasure retrieved from Jericho goes into the treasury of the LORD. It all belongs to Him! No exceptions! This crucial instruction is the last from Joshua before things began to happen. Holy to the LORD - 22x - Exod. 28:36; Exod. 30:10; Exod. 31:15; Exod. 39:30; Lev. 23:20; Lev. 27:14; Lev. 27:21; Lev. 27:23; Lev. 27:28; Lev. 27:30; Lev. 27:32; Num. 6:8; Jos. 6:19; 2 Chr. 35:3; Ezr. 8:28; Neh. 8:9; Jer. 2:3; Jer. 31:40; Ezek. 48:14; Zech. 14:20; Zech. 14:21; Lk. 2:23
Josué 6
Utley - This is a description of holy war. It seems very cruel to us in our day, but one must remember that it was a common military practice in the day in which it was done (e.g., Moabite inscription from Mesha, KAI 181:17). It was also an act of divine judgment based on Gen. 15:16. That which was given to YHWH became holy and could not be used by humans (cf. Lev. 27:28–29). Woudstra - The author makes clear that the extermination of the Canaanites by Joshua and the Israelites was at the Lord’s behest (cf. Josh 6:2; 8:1–2; 10:8, 40, 42). At the same time, while stressing the sovereign design expressed in the hardening of the Canaanites’ hearts (Josh 11:20), he also points out the resolve of the Canaanites to destroy the invading Israelites (Josh 9:1–2; 11:1–5). He even highlights this aspect of human responsibility by using it as part of his “frame” around the account of the Conquest (see “Unity of Composition”). This emphasis is in keeping with other OT passages (Gen. 15:16b; Lev. 18:24–25; Deut. 9:1–6; 12:29–30). Apparently, the sins of the Canaanites were such as to demand exemplary punishment. Instead of using the forces of nature, as he did with the destruction of Sodom and Gomorrah, God used the sword of the Israelites to accomplish his punitive purpose. The iniquity of the Amorites now being “full” (Gen. 15:16), God ceased to be long-suffering with respect to them. (The Book of Joshua The New International Commentary on the OT) John Davis - the morality of the actions described in this chapter have come under severe scrutiny on the part of modern scholars. Is it true that the Israelites unjustly slaughtered “innocent” Canaanites? There are several facts which should be kept in mind when dealing with this problem. First of all, it should be noted that the destruction of Canaanite cities was based on religious, not political or military considerations (Deut. 7:2–6; 12:2–3; 20:10–18). Secondly, the action taken at Jericho (and also at Ai) was done on the basis of divine command (Exod. 17:14; Deut. 7:2; 20:16; Josh. 8:2) and thus involves the moral character of God. If we believe that God is holy and without imperfection, it follows that whatever He commands will be just and right. And, thirdly, it was really Jehovah who was destroying these cities and their peoples (Josh. 6:2; 24:8). Israel should merely be regarded as God’s instruments of destruction. Fourthly, the reason for this command is clearly stated in Scripture and seems to justify the action taken. For example, Deuteronomy 20:18 makes it clear that this demand was designed to preserve the religious purity of the nation of Israel. The destruction of various Canaanite cities should be regarded as a direct judgment from God because of their iniquity (Gen. 15:16–21; cf. Gen. 19). If the Lord thought it necessary to destroy the cities of Sodom and Gomorrah because of their sin, it is also appropriate that Jericho should be destroyed because of its iniquity. The means that God might use is insignificant in such a case. It might also be observed that the destruction of such cities would serve as a visible illustration of God’s view of polytheism. Israel, on several occasions, was warned that if she became like the Canaanites, she too would be punished (Deut. 28:15ff.; Josh. 6:18; 24:20). Therefore, rather than this command and its fulfillment being in conflict with the New Testament, it is, after all, a complement to the theological and moral principles of Scripture as a whole. God is a holy God. He demands that sin be punished. The Lord reserves the right to punish sin wherever it is found. He may act, then, in the immediate destruction of a city or in the condemnation of the sinner at final judgment. It is only by the mercy and the grace of God that any sinner is permitted to live his life completely. In fact, He could punish sin upon the committing of the first act, take the life of that individual, and still remain a perfectly righteous and holy God. Jensen - Knowing why God was punishing the Canaanites gave the Israelites a keener knowledge of His holy person. The annihilation of the entire population of Canaanite cities was purposed by God to purge the land of the Israelites’ future dwelling place of all the corruption of its heathen polytheism. Religious prostitution, infant sacrifice, and many other corrupt and brutal practices were potentially fatal threats to the righteous life of Israel in Canaan, and it was for Israel’s benefit that God commanded the purge. Furthermore, the slaughter of all the inhabitants of Jericho—young and old, with the exception of Rahab and her household (6:21–22)—was totally justifiable on the basis of the sovereign right of the holy Creator to design life from its beginning to its end, which design included the unmixability of sin and holiness. The wars of Israel against the idolatrous nations of Canaan were God’s holy wars, and their disposition of the prisoners was the fulfillment of God’s orders. If only Israel had learned for her future days that her idolatry too would reap the vengeance of the same holy God! Few stories in the Bible are better known than the story of Joshua and the battle for Jericho. We know it so well that when someone starts to tell the story, we subconsciously start singing the famous African-American spiritual: Joshua fit the battle of Jericho Jericho Jericho Joshua fit the battle of Jericho And the walls come tumbling down. And then comes this verse: You may talk about your men of Gideon You may brag about your men of Saul There’s none like good old Joshua At the battle of Jericho. (Play Mahalia-Jackson's version) Knowing God's Word by Stanley A. Ellisen - This book highlights a crucial, moral question--how God's chosen people could be justified in taking Canaan, slaughtering its population, and expropriating its land and wealth as their own. We face that moral issue in other books such as Numbers and Samuels where Israel wields the sword on the heathen rather than preaches the Word. Why were they not sent into Canaan as evangelists rather than executioners? Several significant reasons should be noted from the historic background. 1. Because of Canaan's Debased Religion. The cultic religion of Canaan had become especially abhorrent in its views of God and of morality itself. Ugaritic xcavations have shown the extreme lewdness of their whole religion with its pantheon of gods, e.g., El the head deity is pictured proudly as being completely sensual, sordid, and bloodthirsty even with his own . The three Canaanite goddesses are shown with serpents wrapped about them in vile , sexual postures. The system gave homage to serpents, was totally debased , and was due for extinction . 2. Because of Their Degenerate Culture . This worship of demonic sex and war idols reflected a society with the grossest kinds of immorality and violence . Archeological digs reveal their temples were centers of v ice with Sodomite priests and prostitute priestesses. Burning children alive on their altars had become a common ritual . The wretchedness of this idolatry may be contrasted with that of Egypt and Mesopotamia whose morality had not sunk to such depths of vulgarity and brutality. The whole culture was due for destruction (Lev. 18:25). 3 . Because of God's Warnings and Patience . The text many times declares that the Lord was the real landowner of Canaan and could give or deny it to whom He would for reasons not always apparent to men. His plan of giving and probation is several times noted long before Moses and Joshua : a. Through Noah God predicted judgment on the Canaanites for their lewdness (Gen. 9:22-27) . b . To Abraham and his children the Lord promised the land of Canaan which they would receive after the sins of the Amorites were full (Gen . 15 : 13-16) . c . As with the Sodomites before its destruction, the Lord doubtless gave the Canaanites ample opportunities to respond by repentance (Gen . 18:25; Rom. 1:18-22). God waited 400 years for that response . 4. Because of Israel's Divine Commission. Israel was not called to be a religious organization only, but a civ il government with covenant obligations to the Lord . As such, its first commission was to execute judgment on a corrupt and violent society in compliance with the Noahic covenant (Gen. 9:6). Though continually reticent to perform this sordid duty, Israel was under specific command of the Lord to take the land, destroy the Canaanites, and receive its wealth (Num. 31:7; Deut. 9:3; 7:16 ; Josh. 1 : 1-7) . Israel ' s attacks, in fact, were often responses to the Canaanites initial attacks (Num. 21 : 1 , 23-24,33; Josh. 9:1-2; 10:1-4; 11 : 1 - 5). 5. Because of God's Covenant Promises. As declared to Abraham and Israel by the Lord , the final occupation of Palestine by Israel will extend from Egypt to the Euphrates (Gen . 15 : 8; pp . 60-61 Deut . 1 : 7-8; 30 : 5) . Before that future, final occupation, however, the Lord will again purge the land of vile idolatry and brutality brought in by a Satan-inspired religious system (Rev . 1 4:16f. ; 19:15) Norman Geisler - JOSHUA 6:21—How can the total destruction of Jericho be morally justified? PROBLEM: This passage states that the Israelites “utterly destroyed all that was in the city, both man and woman, young and old, ox and sheep and donkey, with the edge of the sword.” But how can such a ruthless destruction of innocent life and property be justified? SOLUTION: First, the Canaanites were far from “innocent.” The description of their sins in Leviticus 18 is vivid: “The land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants” (v. 25). They were cancerously immoral, “defiled” with every kind of “abomination,” including child sacrifice (vv. 21, 24, 26). Second, it must be remembered that God had given the people of Palestine over 400 years to repent of their wickedness. The people of that land had every opportunity to turn from their wickedness. According to Genesis 15:16, God told Abraham that in 400 years the descendants of Abraham would return to inherit this land, but that the iniquity of the people was not yet full. This prophetic statement indicated that God would not destroy the people of the land, including those who dwelt in Jericho, until their sins were such that their guilt merited their complete destruction in judgment. Third, as for the killing of the little children, several things should be noted. (1) Given the cancerous state of the society into which they were born, they had no chance to avoid its fatal pollution. (2) Children who die before the age of accountability go to heaven (see comments on 2 Sam. 12:23). This was an act of God’s mercy to their souls to take them into His holy presence from such an unholy environment. (3) God is sovereign over life (Deut. 32:39; Job 1:21) and can order its end according to His will and in view of the creature’s ultimate good. Fourth, Joshua and the people of Israel were acting according to the direct command of God, not on their own initiative. The destruction of Jericho was carried out by the army of Israel, but the army of Israel was the instrument of judgment upon the sins of these people by the righteous Judge of all the earth. Consequently, anyone who would question the justification of this act is questioning God’s justice. Fifth, it was necessary to completely exterminate any trace of the city and its people. If anything had remained, except that which was taken into the treasure house of the Lord, there would have always been the threat of heathen influence to pull the people away from the pure worship of the Lord. Sometimes radical surgery is required to completely eliminate a deadly cancer from the body. (When Critics Ask ) QUESTION - Why did God command the extermination / genocide of the Canaanites, women and children included? ANSWER - In 1 Samuel 15:2-3, God commanded Saul and the Israelites, “This is what the LORD Almighty says: 'I will punish the Amalekites for what they did to Israel when they waylaid them as they came up from Egypt. Now go, attack the Amalekites and totally destroy everything that belongs to them. Do not spare them; put to death men and women, children and infants, cattle and sheep, camels and donkeys.'" God ordered similar things when the Israelites were invading the promised land (Deuteronomy 2:34; 3:6; 20:16-18). Why would God have the Israelites exterminate an entire group of people, women and children included? This is a difficult issue. We do not fully understand why God would command such a thing, but we trust God that He is just – and we recognize that we are incapable of fully understanding a sovereign, infinite, and eternal God. As we look at difficult issues such as this one, we must remember that God’s ways are higher than our ways and His thoughts are higher than our thoughts (Isaiah 55:9; Romans 11:33-36). We have to be willing to trust God and have faith in Him even when we do not understand His ways. Unlike us, God knows the future. God knew what the results would be if Israel did not completely eradicate the Amalekites. If Israel did not carry out God’s orders, the Amalekites would come back to trouble the Israelites in the future. Saul claimed to have killed everyone but the Amalekite king Agag (1 Samuel 15:20). Obviously, Saul was lying—just a couple of decades later, there were enough Amalekites to take David and his men’s families captive (1 Samuel 30:1-2). After David and his men attacked the Amalekites and rescued their families, 400 Amalekites escaped. If Saul had fulfilled what God had commanded him, this never would have occurred. Several hundred years later, a descendant of Agag, Haman, tried to have the entire Jewish people exterminated (see the book of Esther). So, Saul’s incomplete obedience almost resulted in Israel’s destruction. God knew this would occur, so He ordered the extermination of the Amalekites ahead of time. In regard to the Canaanites, God commanded, “In the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them — the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites — as the LORD your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the LORD your God” (Deuteronomy 20:16-18). The Israelites failed in this mission as well, and exactly what God said would happen occurred (Judges 2:1-3; 1 Kings 11:5; 14:24; 2 Kings 16:3-4). God did not order the extermination of these people to be cruel, but to prevent even greater evil from occurring in the future. Probably the most difficult part of these commands from God is that God ordered the death of children and infants as well. Why would God order the death of innocent children? (1) Children are not innocent (Psalm 51:5; 58:3). (2) These children would have likely grown up as adherents to the evil religions and practices of their parents. (3) These children would naturally have grown up resentful of the Israelites and later sought to avenge the “unjust” treatment of their parents. Again, this answer does not completely deal with all the issues. Our focus should be on trusting God even when we do not understand His ways. We also must remember that God looks at things from an eternal perspective and that His ways are higher than our ways. God is just, righteous, holy, loving, merciful, and gracious. How His attributes work together can be a mystery to us – but that does not mean that He is not who the Bible proclaims Him to be.GotQuestions.org Related Resources: What does it mean that “the sin of the Amorites has not yet reached its full measure” (Genesis 15:16)? | GotQuestions.org SEE Multiple sources discussing God's command to Utterly Destroy (in commentary on Numbers 31) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 21. And they utterly destroyed. Heb. יחרימו ya’harimu, made a curse, devoted to destruction Both man and woman, young and old, &c. In all this the Israelites acted strictly according to their orders, Deut. 20:16, 17, so that whatever charge of cruelty or barbarity may be brought against them in view of their conduct on this occasion, it strikes directly at the rectitude of the Divine judgments. That the Canaanites were a nation of incorrigible idolaters, whose morals, from the most remote periods, were polluted to the utmost degree, we have the highest authority for asserting. Had Jehovah, after bearing with such a people for no less than four centuries, sent upon them at last a famine or a pestilence, and cut them off from the face of the earth, who could deny that he had acted with perfect justice? Had he again caused fire to fall upon them from heaven, or overwhelmed them by the waters of a flood, the same admission must have been made. Why then should it be urged that he acted in opposition to any one of his known attributes, because he let loose another of his judgments upon them, namely war? For such, as far as they were affected, was really the case. The Israelites were towards them neither more nor less than instruments of punishment in the hands of the great Ruler of the universe, who chose to slay them by the edge of the sword, rather than by earthquakes, famine, or plague. Towards the Canaanites themselves, we must admit that there was great severity in the order for their extermination. But there was goodness in it, yea great goodness, towards the world at large; for it has shown the danger of unbelief and impenitence in such awful colors, that the proudest and most obdurate must tremble. If it be urged that to subject women and unoffending children to the horrors of war, is inconsistent with our ideas of Divine justice, we reply, that the very same observation might be made in the case of a plague or a deluge. In all public calamities infants are involved, and tens of thousands die in great agony every year. If God is the agent in these calamities, they must consist with the most perfect justice and goodness, and on the same ground is the present order, fearful as it was, to be vindicated. Joshua 6:22 Joshua said to the two men who had spied out the land, "Go into the harlot's house and bring the woman and all she has out of there, as you have sworn to her." Joshua: Jos 6:17 2:1-24 as you have sworn to her. Jos 2:12-14,17-20 9:15,18-20 2Sa 21:2,7 Ps 15:4 Eze 17:13,16,18 Eze 17:19 Heb 11:31 Joshua 6 Resources - Multiple Sermons and Commentaries Joshua said to the two men who had spied out the land, "Go into the harlot's house and bring the woman and all she has out of there, as you have sworn to her - Now Joshua turns to the two spies who are close at hand and gives them some instructions. In the conquest of Jericho we see God’s justice in punishing sin as well as His mercy in sparing Rahab and her family. We also note in a very practical way the vital connection between trust (i.e., faith) and obedience. There is a beautiful hymn that amplifies this point. It was written by John H. Sammis (1846–1919). When we walk with the Lord in the light of His Word, what a glory He sheds on our way! While we do His good will He abides with us still, and with all who will trust and obey. Not a shadow can rise, not a cloud in the skies, but His smile quickly drives it away; Not a doubt nor a fear, not a sigh nor a tear, can abide while we trust and obey. Not a burden we bear, not a sorrow we share, but our toil He doth richly repay; Not a grief not a loss, not a frown nor a cross, but is blest if we trust and obey. But we never can prove the delights of His love until all on the altar we lay, For the favor He shows and the joy He bestows are for them who will trust and obey. Then in fellowship sweet we will sit at His feet, or we’ll walk by His side in the way; What He says we will do, where He sends we will go— Never fear, only trust and obey. Joshua 6:23 So the young men who were spies went in and brought out Rahab and her father and her mother and her brothers and all she had; they also brought out all her relatives and placed them outside the camp of Israel. brought out Rahab: Jos 2:18 Ge 12:2 18:24 19:29 Ac 27:24 Heb 11:7 placed them outside the camp of Israel: Nu 5:2,3, Nu 31:19 Ac 10:28 1Co 5:12 Eph 2:12 Joshua 6 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 5:2; 3 “Command the sons of Israel that they send away from the camp every leper and everyone having a discharge and everyone who is unclean because of a dead person. 3 “You shall send away both male and female; you shall send them outside the camp so that they will not defile their camp where I dwell in their midst.” Numbers 31:19 “And you, camp outside the camp seven days; whoever has killed any person and whoever has touched any slain, purify yourselves, you and your captives, on the third day and on the seventh day. Deuteronomy 23:14 “Since the LORD your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you. THE TWO SPIES RESCUE RAHAB So the young men who were spies went in and brought out Rahab and her father and her mother and her brothers and all she had - The result of the command of General Joshua is seen in the two spies going to the house with the red cord on the wall, the house of Rahab the harlot where they had been hidden on the roof under the flax. Rahab had all of her relatives in there. Utley - “the young men” This term (BDB 654) denotes a young person under the supervision of another. However, in 2:1, 3; 6:22, they are called “men” (BDB 35). It is possible that the term does not refer to age in this context, but to these spies who must report back to Joshua. They also brought out all her relatives and placed them outside the camp of Israel - NET - They brought out her whole family and took them to a place outside the Israelite camp." Utley - “and place them outside the camp of Israel” Because Rahab, at this point, was still a Canaanite, and, therefore, ceremonially unclean, she was removed from the holy people for a time (cf. Deut. 23:14). However, Joshua 6:25 shows that she was later fully included in the covenant community (people can change/be changed!). Believer's Study Bible - They were kept outside the camp because, being Gentiles, they were ceremonially unclean. This was only temporary (cf. v. 25; see also Eph. 2:13). According to Matt. 1:5, Rahab eventually married into the tribe of Judah and the line of Christ. (The Believer's Study Bible) Ray Pritchard (see his full sermon Why Jericho Fell) - If you read Joshua 6, you discover that God’s promises do not equal inactivity. Read it all and you will discover . . . Diligent preparation (vv. 6-7). Careful discipline (v. 10). Patient repetition (v. 14). Audacious exultation (v. 20). Complete obedience (v. 21). Intentional compassion (vv. 23-25) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 23. The young men. These persons have all along hitherto been called simply ‘men,’ and no intimation given of their having been young. For an explanation of the Scriptural import of the phrase ‘young men,’ see Note on Gen. 14:24. All her kindred. Heb משפחותיח mishpe’hothëyâh, all her families. And left them without the camp—and made them to stay or abide, till they were cleansed from the impurities of their Gentile superstition, and prepared, by suitable instruction, for admission as proselytes into the Israelitish church. Joshua 6:24 They burned the city with fire, and all that was in it. Only the silver and gold, and articles of bronze and iron, they put into the treasury of the house of the LORD. They burned the city with fire: Jos 8:28 De 13:16 2Ki 25:9 Rev 17:16 18:8 Joshua 6 Resources - Multiple Sermons and Commentaries JERICHO BURNED GOLD GOES TO GOD They burned the city with fire, and all that was in it. Only the silver and gold, and articles of bronze and iron, they put into the treasury of the house of the LORD - The house of the LORD is the tabernacle (Ex 23:19, Ex 34:26, Dt 23:18) Joshua 6:25 However, Rahab the harlot and her father's household and all she had, Joshua spared; and she has lived in the midst of Israel to this day, for she hid the messengers whom Joshua sent to spy out Jericho. Rahab the harlot: Jos 11:19,20 Jdg 1:24,25 Ac 2:21 Heb 11:31 she dwelleth: Mt 1:5 unto: Jos 4:9 For she hid the messengers: Jas 2:25 Joshua 6 Resources - Multiple Sermons and Commentaries THE BLESSING OF RAHAB'S FAITH However, Rahab the harlot and her father's household and all she had, Joshua spared; and she has lived in the midst of Israel to this day - Her actions remind me of Ruth's words to Naomi in Ru 1:16 "But Ruth said, “Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God." For she hid the messengers whom Joshua sent to spy out Jericho - James uses this work of Rahab to show that her faith was genuine writing "In the same way, (as Abraham - Jas 2:21-24+) was not Rahab the harlot also justified (SHOWN TO BE RIGHTEOUS) by works when she received the messengers and sent them out by another way?" (James 2:25+) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 6 25. Saved alive. Heb. החיה hehëyâh, vivified, made to live. The usage of the original is peculiar. It seems to imply that Rahab and her kindred were as good as dead, that they had virtually perished in the general destruction, but by being preserved through it, had had, as it were, their lives restored to them. See the Note on Pharaoh’s being preserved, Ex. 9:14–16. Dwelleth in Israel even unto this day. Heb. בקרב ישראל bekereb Yisrâël, in the midst of Israel, i. e. as a communicant and partaker of all the distinguishing privileges of the chosen seed. It is, however, contended by Masius and others, that this phrase implies that Rahab lived in her posterity in the midst of Israel, and that this clause was added by Ezra or some late reviser of the history. Rahab married Salmon, the son of Nahshon, a prince of the tribe of Judah, and thus became one of the ancestors of David and of Christ. Mat. 1:5. Unto this day. A strong proof that the book was written in or near the time to which it refers, and in all probability by Joshua himself. Because she hid the messengers. This is repealed, as if the spirit of inspiration delighted to dwell on the act which redounded so signally to her credit and to her salvation. God takes pleasure in reciting the good deeds of his people.—From the various particulars recorded in the sacred narrative respecting Rahab, we may learn, (1) That there is no person so vile but that he may become an eminent saint. Would that all abandoned women in the world might hear of the mercy shown towards this harlot of Jericho! Despised and outcast as they are by their fellow-creatures, would that they knew what compassion for them exists in the bosom of God! They usually persist in their wickedness, through an utter despair of obtaining the mercy and grace which they need. But here they might see that there was hope for the vilest of the vile. (2) Faith, if genuine, will uniformly produce good works. (3) Whatever we do for God or for his people, because they are his people, shall most assuredly be richly rewarded. Joshua 6:26 Then Joshua made them take an oath at that time, saying, "Cursed before the LORD is the man who rises up and builds this city Jericho; with the loss of his firstborn he shall lay its foundation, and with the loss of his youngest son he shall set up its gates." Then Joshua made them take an oath: This is to be regarded as a prediction, that he who rebuilded this city should lose all his children in the interim between the laying of the foundation to the completion of the walls. Nu 5:19-21 1Sa 14:24-46 1Ki 22:16 Mt 26:63 Ac 19:13 Cursed: 1Ki 16:34 Mal 1:4 Joshua 6 Resources - Multiple Sermons and Commentaries JOSHUA'S PROPHETIC WARNING RE JERICHO Then Joshua made them take an oath at that time, saying, "Cursed (arar; Lxx = epikataratos) before the LORD is the man who rises up and builds this city Jericho; with the loss of his firstborn he shall lay its foundation, and with the loss of his youngest son he shall set up its gates - Note the warning is for rebuilding it as a fortified city, not against living in it. As noted below Hiel was cursed before the LORD. The fact that he set up its gates" (1Ki 16:34) supports the premise that he was building it as a fortified city. Utley - and then Joshua made them take an oath at that time” This oath would involve calling YHWH’s name into play on someone who acted in the way that was cursed. We learn from 1 Kgs. 16:34 that this curse was literally fulfilled in the life of Hiel, the Bethelite. Sadly Joshua's warning was not heeded and thus was fulfilled about 600 years later (~870 BC) - "In his days Hiel the Bethelite built Jericho; he laid its foundations with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to the word of the LORD, which He spoke by Joshua the son of Nun." (1Ki 16:34) Why did Hiel build? Either he was unaware of the prophetic warning, he did not believe the warning or he selfishly did not really care. Henry