But Joshua had commanded the people: "Do not give a battle cry or let your voice be heard; do not let one word come out of your mouth until the day I tell you to shout. Then you are to shout!" Sermons
Now Jericho was straitly shut up. An old writer says that every carnal heart is a Jericho shut up; God sits down before it and displays mercy and judgment: it hardens itself in a wilful security and saith, "I shall never be moved." What numbers of men there are who close their hearts and keep them barred against God! God might have thrown down the walls of Jericho at once, but you must remember that He uses means to accomplish ends. God required Israel to walk round Jericho. That was their part. God is not usually in a hurry. He can afford to wait until the seventh day before bringing down the walls. I don't read that the Israelites grew tired of waiting on this occasion. They went at it day after day quietly marching ahead. Here is a lesson of perseverance for us, We sometimes grow impatient. We see no good resulting from our own labours, and are disposed to murmur.(Charles Leach.) Seven trumpets of rams' horns. was, in the Jewish feasts, the solemn proclamation of the presence of God. And hence the purpose of that singular march circumambulating the city was to declare "Here is the Lord of the whole earth, weaving His invisible cordon and network around the doomed city."1. Here is a confidence in the Divine presence, manifested by unquestioning obedience to a Divine command. Joshua had spoken; God had spoken through him. And so here goes; up with the ark and the trumpets, and out on to the hot sand for the march. It would have been a great deal easier to have stopped in the tents. It was disheartening work marching round thus. The sceptical spirit in the host — the folk of whom there are many great-grandchildren living to-day, who always have objections to urge when disagreeable duties are crammed up against their faces — would have enough to say on that occasion, but the bulk of the people were true, and obeyed. Now, we do not need to put out the eyes of our understanding in order to practise the obedience of faith. And we have to exercise common sense about the things that seem to us to be duties. But this is plain, that if once we see a thing to be, in Christian language, the will of our Father in heaven, then that is everything, and there is only one course for us, and that is, unquestioning submission, active submission, and, what is as hard, passive submission. 2. Then here again is faith manifesting itself by an obedience which was altogether ignorant of what was coming. We, too, have to do our day's march, knowing very little about to-morrow; and we have to carry on all through life "doing the duty that lies nearest us," entirely ignorant of the strange issues to which it may conduct. So, seeing that we know nothing about the issues, let us make sure of the motives; and seeing that we do not know what to-morrow may bring forth, nor even what the next moment may bring, let us see that we fill the present instant as full. as it will hold with active obedience to God, based upon simple faith in Him. 3. Then, here, again, is faith manifesting itself by persistency. A week was not long, but it was a long while during which to do that one apparently useless thing and nothing else. Familiarity would breed monotony, but notwithstanding the deadly influences of habit, the obedient host turned out for their daily round. "Let us not be weary in well-doing." (A. Maclaren, D. D.) The seventh day ye shall compass the city seven times 1. The posture was a walking posture, as it had no direct or probable tendency for subduing the city, so it likewise seemed ridiculous to the rude citizens, who might well scoffingly say, "What are these foolish people doing? Have they not had a walk long enough for forty years in the wilderness that now they have a new walk round about our walls, and that once every day for six days together? They desire indeed to possess our city, but they may compass it long enough before that posture can conquer it," &c. Besides, this posture seemed perilous as well as ridiculous. Yet God will make Jericho as well as His Israel know that He can give victory to their feet as well as to their hands. God oftentimes delighteth to go some way of His own (which is not man's way) and worketh His own will by such means, and in such a manner, as the world judges both perilous and ridiculous. As the greater was God's glory in effecting this great work, wherein Israel contributed nothing to it, so the stronger was Israel's faith in believing it should be effected, notwithstanding both the difficulty, danger, and improbability of means and manner.(1) The term of place or space of ground they walked was, negatively, not an acre, or furlong, or any such measures of miles, nor was it a half-turn, but positively, it must be a whole turn, a compassing the city round about. Had they not gone round about, all had not been their own. They had conquered no more than they had compassed, so had done their work but to half part. It looks more like children's play, in treading a maze, than any stratagem of warriors. All this was to teach Israel not to expect success from their own prowess or policy, but merely from the prescription and favourable presence of that God who can work what He pleaseth, even by the most contemptible ways.(2) The term of time unto which this action was extended, this compassing the city, must be done once every day for six days together, but on the seventh day they must surround it seven times successively (vers. 3, 11,13-16). Israel walks their circuit six times over for six days, and on each day return into their camp. Nothing was effected in order to Jericho's overthrow, so long a time they are held in suspense, for the exercise of their faith and patience.(C. Ness.) God taught His people to work six days, apparently doing nothing. It is easy enough to work for Christ when ground is manifestly being gained. Fighting is not hard work when souls are won to Christ; when an enemy goes down at well-nigh every blow, and many captives are delivered. It is far harder work to toil and do nothing. Thus Carey laboured for a lifetime marching round letters and languages and dialects, and probably some wondered how he could call that work for Christ. So David Livingstone spent his life in walking up and down Africa, and some well-meaning and good men asked, "How can he call himself a missionary? He is merely a geographer," they said; "he has been discovering the water-shed of a continent instead of carrying to its thirsty inhabitants the Water of Life." So little did they know of what was being done; so little, perhaps, did Livingstone himself sometimes know. We can see now that in all that, to some, aimless marching, England's sympathy, America's sympathy, the sympathy of all Christendom, was being won for Africa; and that the heart of the whole Church of Christ was being brought to feel, "Those men must no longer be made slaves; those men and women must hear the gospel; the work of the great man who died upon his knees for Africa, and whose heart lies buried in Africa, must not be suffered — under God, shall not be suffered — to fall to the ground." It is very hard, however, to learn to do what seems to be nothing. It is hard for parents to teach their children, when all their labour seems so useless; fruitless work is hard for other teachers, and hard for preachers. God shows us here that it is enough for us to say, "Am I doing faithfully and prayerfully and zealously what my Lord has bidden me to do?"Was it not contrary to the spirit of the law to make no difference on the Sabbath? As the narrative reads we are led to think that the Sabbath was the last of the seven days, in which ease, instead of a cessation of labour, there was an increase of it sevenfold. Possibly this may be a mistake; but at the least it seems as if, all days being treated alike, there was a neglect of the precept, " In it thou shalt not do any work." To this it has usually been replied that the law of the Sabbath being only a matter of arrangement, and not founded on any unchangeable obligation, it was quite competent for God to suspend it or for a time repeal it, if occasion required. The present instance has been viewed as one of those exceptional occasions when the obligation to do no work was suspended for a time. But this is hardly satisfactory explanation. Was it likely that immediately after God had so solemnly charged Joshua respecting the book of the law, that it was "not to depart out of his mouth, but he was to meditate therein day and night, to observe to do according to all that was written therein," that almost on the first occurrence of a public national interest He would direct him to disregard the law of the Sabbath? What seems the just explanation is, that this solemn procession of the ark was really an act of worship, a very public and solemn act of worship, and that therefore the labour which it involved was altogether justifiable, just as the Sabbath labour involved in the offering of the daily sacrifices could not be objected to. It was a very solemn and open demonstration of honour to that great Being in whom Israel trusted — of obedience to His word, and unfaltering confidence that He would show Himself the God of His chosen people. At every step of their march they might well have sung — "I will lift up mine eyes unto the hills, from whence cometh my help." The absurdity of their proceeding, to the eye of flesh, invested it with a high sanctity, because it testified to a conviction that the presence of that God who dwelt symbolically in the ark would more than compensate for all the feebleness and even apparent silliness of the plan. It was indeed an exception to the usual way of keeping the Sabbath, but an exception that maintained and exalted the honour of God. And, in a sense, it might be called resting, inasmuch as no aggressive operations of any kind were carried on; it was simply a waiting on God, waiting till He should arise out of His place, and cause it to be seen that (Psalm 44:3).(W. G. Blaikie, D. D.) People Israelites, Joshua, Nun, RahabPlaces JerichoTopics Bid, Cause, Commanded, Cry, Joshua, Loud, Mouth, Noise, Order, Proceed, Raise, Saying, Shout, Shouted, Till, Voice, Voices, WarOutline 1. Jericho is shut up2. God instructs Joshua how to beseige it 12. The city is composed 17. It is accursed 20. The walls fall down 22. Rahab is saved 26. The builder of Jericho is cursed Dictionary of Bible Themes Joshua 6:10Library Rahab'And Joanna paved Rahab the harlot alive... and she dwelleth in Israel even unto this day.'--JOSHUA vi. 25. This story comes in like an oasis in these terrible narratives of Canaanite extermination. There is much about it that is beautiful and striking, but the main thing is that it teaches the universality of God's mercy, and the great truth that trust in Him unites to Him and brings deliverance, how black soever may have been the previous life. I need not tell over again the story, told with such … Alexander Maclaren—Expositions of Holy Scripture The Siege of Jericho The Shout of Faith Jericho Itself. Whether it is Lawful for Clerics and Bishops to Fight? Five Kings in a Cave The Assyrian Revival and the Struggle for Syria Memoir of John Bunyan He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church. Joshua Links Joshua 6:10 NIVJoshua 6:10 NLT Joshua 6:10 ESV Joshua 6:10 NASB Joshua 6:10 KJV Joshua 6:10 Bible Apps Joshua 6:10 Parallel Joshua 6:10 Biblia Paralela Joshua 6:10 Chinese Bible Joshua 6:10 French Bible Joshua 6:10 German Bible Joshua 6:10 Commentaries Bible Hub |
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