Historical Writings

(JOSHUA 5:13; 6:27)

AT first sight it may seem strange, that, when such fear had fallen upon the people of the land, any attempt should have been made to defend Jericho. But a fuller consideration will help us not only to understand this, but also by-and-by to see special reasons, why this one fortress should have been miraculously given to Israel. Not to mention motives of honor, which would at least have some influence with the men of Jericho, it was one of the main principles of heathenism, that each of their "gods many" was limited in his activity to one special object. But what the Canaanites had heard of Jehovah showed Him to be the God of nature, who clave the Red Sea and arrested the waters of Jordon, and that He was so far also the God of battles, as to give Israel the victory over the Amorite kings. But was His strength also the same as against their gods in reducing strong fortresses? Of that at any rate they had no experience. Trivial as such a question may sound in our ears, we have evidence that it was seriously entertained by heathendom. To mention only one instance, we know that a similar suggestion was made at a much later period, not by obscure men, but by the servants and trusted advisers of Ben-hadad, and that it was acted upon by that monarch in the belief that "Jehovah is God of the hills, but he is not God of the valleys" (1 Kings 20:28). At any rate, it was worth the trial, and Jericho, as already stated, was the strongest fortress in Canaan, and the key to the whole country.

This latter consideration could not but have weighed on the mind of Joshua, as from the camp of Gilgal he "viewed the city." As yet no special direction had been given him how to attack Jericho, and, assuredly, the people whom he commanded were untrained for such work. While such thoughts were busy within him, of a sudden, "as he lifted up his eyes and looked, there stood over against him," not the beleaguered city, but "a man with his sword drawn in his hand." Challenged by Joshua: "Art thou for us, or for our adversaries?" the strange warrior replied: "No! But I am the Captain (or Prince) of the host of Jehovah, now I am come."* Here His speech was interrupted - for Joshua fell on his face before Him, and reverently inquired His commands. The reply: "Loose thy shoe from off thy foot, for the place whereon thou standest is holy," ^{** *} must have convinced Joshua that this Prince of the host of Jehovah was none other than the Angel of the Covenant, Who had spoken to Moses out of the burning bush (Exodus 3:4), and Who was co-equal with Jehovah. Indeed, shortly afterwards, we find Him expressly spoken of as Jehovah (Joshua 6:2).

So then the mission of Joshua was substantially the continuation and completion of that of Moses. As at the commencement of the latter, the Angel of the Covenant had appeared and spoken out of the burning bush, so He now also appeared to Joshua, while the symbolical act of "loosing the shoe off his foot," in reverent acknowledgment of the Holy One of Israel, recalled the vision of Moses, and at the same time connected it with that of his successor. Having assured Joshua of complete victory, the Angel of Jehovah gave him detailed directions how Israel was to compass Jericho, under the leadership of the Ark of the Lord, and how, when the wall of the city had fallen, the people were to act. Implicit obedience of what in its nature was symbolical, was absolutely requisite, and Joshua communicated the command of the Lord both to priests and people.

And now a marvelous sight would be witnessed from the walls of Jericho. Day by day, a solemn procession left the camp of Israel. First came lightly armed men, ^* then followed seven priests blowing continually, not the customary silver trumpets, but large horns, the loud sound of which penetrated to the far distance, such as had been heard at Sinai (Exodus 19:16,19; 20:18). The same kind of horns were to be used on the first day of the seventh month (Leviticus 23:24), and to announce the year of Jubilee (Leviticus 25:9).

Thus heralded, came the Ark of Jehovah, borne by the priests, and after it "the rereward" of Israel. So they did for six days, each day once encompassing the walls of Jericho, but in solemn silence, save for the short sharp tones, or the long-drawn blasts of the priests' horns. The impression made by this long, solemn procession, which appeared and disappeared, and did its work, in solemn silence, only broken by the loud shrill notes of the horns, must have been peculiar. At length came the seventh day. Its work began earlier than on the others - "about the dawning of the day." In the same order as before, they encompassed the city, only now seven times. "And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for Jehovah hath given you the city." "And it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." As for Jericho itself, Joshua had by Divine command declared it "cherem," or "devoted" to Jehovah (Joshua 6:17). In such cases, according to Leviticus 27:28,29, no redemption was possible, but, as indicated in Deuteronomy 13:16, alike the inhabitants and all the spoil of the city was to be destroyed, "only the silver, and the gold, and the vessels of brass and of iron" being reserved and "put into the treasury of the house of Jehovah" (Joshua 6:24; comp. Numbers 31:22,23, 50-54). This was not the ordinary sentence against all the cities of Canaan. In all other cases the inhabitants alone were "smitten with the edge of the sword" (Joshua 8:26; 10:28; comp. Deuteronomy 2:34; 3:6; 8:2; 20:16), while the cattle and the spoil were preserved. But in the case of Jericho, for reasons to be afterwards stated, the whole city, with all that it contained, was cherem. Only Rahab, "and her father's household, and all that she had," were saved from the general wreck.

It lies on the surface of the Scriptural narrative that "a notable miracle," unparalleled in history, had in this case been "wrought" by Jehovah for Israel. As a German writer puts it: It would have been impossible to show it more clearly, that Jehovah had given the city to Israel. First, the river was made to recede, to allow them entrance into the land; and now the walls of the city were made to fall, to give them admission to its first and strongest city. Now such proofs of the presence and help of Jehovah, so soon after Moses' death, must have convinced the most carnal among Israel, that the same God who had cleft the Red Sea before their fathers was still on their side. And in this light must the event also have been viewed by the people of Canaan. But, besides, a deeper symbolical meaning attached to all that had happened. The first and strongest fortress in the land Jehovah God bestowed upon His people, so to speak, as a free gift, without their having to make any effort, or to run any risk in taking it.

A precious pledge this of the ease with which all His gracious promises were to be fulfilled. Similarly, the manner in which Israel obtained possession of Jericho was deeply significant. Evidently, the walls of Jericho fell, not before Israel, but before the Ark of Jehovah, or rather, as it is expressly said in Joshua 6:8, before Jehovah Himself, whose presence among His people was connected with the Ark of the Covenant. And the blast of those jubilee-horns all around the doomed city made proclamation of Jehovah, and was, so to speak, the summons of His kingdom, proclaiming that the labor and sorrow of His people were at an end, and they about to enter upon their inheritance. This was the symbolical and typical import of the blasts of the jubilee-horns, whenever they were blown. Hence also alike in the visions of the prophets and in the New Testament the final advent of the kingdom of God is heralded by the trumpet-sound of His angelic messengers (comp. 1 Corinthians 15:52; 1 Thessalonians 4:16; Revelation 20,21). But, on the other hand, the advent of the kingdom of God always implies destruction to His enemies. Accordingly, the walls of Jericho must fall, and all the city be destroyed. Nor will the reader of this history fail here also to notice the significance of the number seven - seven horns, seven priests, seven days of compassing the walls, repeated seven times on the seventh day! The suddenness of the ruin of Jericho, which typified the kingdom of this world in its opposition to that of God, has also its counterpart at the end of the present dispensation. For "the day of the Lord cometh as a thief in the night; and when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape."

Lastly, it was fitting that Jericho should have been entirely devoted unto the Lord; not only that Israel might gain no immediate spoil by what the Lord had done, but also because the city, as the firstfruits of the conquest of the land, belonged unto Jehovah, just as all the first, both in His people and in all that was theirs, was His - in token that the whole was really God's property, Who gave everything to His people, and at Whose hands they held their possessions. But, to indicate the state of heart and mind with which Israel compassed the city, following the Ark in solemn silence, we recall this emphatic testimony of Scripture (Hebrews 11:30):

"By faith the walls of Jericho fell down, after they were compassed about seven days."

In this instance also, as just before the Lord cleft the Red Sea, and again afterwards, when in answer to Jehoshaphat's prayer God destroyed the heathen combination against His people, the Divine call to them was, "Stand ye still" (in expectant faith) "and see the salvation of Jehovah" (Exodus 14:13,2 Chronicles 20:17). And so it ever is to His believing people in similar circumstances.