CHAPTER V.

Make thee sharp knives, and circumcise

1. Olymp. 675.

Avinis came to

ND it came to pass, when all the

were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. 21 At that time the LORD said unto Joshua,

k Numb. 13. 29.-1 Exud, 15, 14, 15. Ch. 2. 9, 10, 11. Pan. 45. 6. Ezek. 21. 7. m 1 Kings 10. 5.—v Or, knives of fints.

vailableness of human might against his omnipotence; and the miracles he wrought for this people in the sight of the heathen, were well calculated to make these things known..

1. GOD intends that his religion should be maintained and propagated in the earth: therefore he has given a revelation of himself to men, that it may be taught in the world; and he particularly requires that parents should be diligent and fervent in teaching their children the knowledge of his name. 2. This is one great use of the ordinances of the Gospel, and the rites of religion. They are all significators of sacred things, and point out matters of infinite importance beyond themselves. 3. A spirit of inquiry is common to every child: the human heart is ever panting after knowledge; and if not rightly directed when young, will, like that of our first mother, go astray after forbidden science. 4. If we wish our children to be happy, we should show them where happiness is to be found. If we wish them to be wise, we should lead them unto God, by means of his word and ordinances. It is natural for a child to inquire, "What do you mean by this baptism? By this sacrament?-By praying?-By singing psalms and hymns?" &c. And what fine opportunities do such questions give pious and intelligent parents to instruct their children in every article of the Christian faith, and in every fact on which these articles are established! Oh why is this neglected, while the command of God is before our eyes, and the importance of the measure so strikingly

obvious!

NOTES ON CHAPTER V.

Verse 1. The Amorites which were on the side of Jordan westward] It has already been remarked that the term Amorite is applied sometimes to signify all the nations or tribes of Canaan. It appears from this verse that there were people thus denominated that dwelt on both sides of the Jordan. Those on the east side had already been destroyed in the war which the Israelites had with Sihon and Og: with those on the west side, Joshua had not yet waged war. It is possible, however, that the Amorites, of whom we read in this verse, were the remains of those who dwelt on the east side of the Jordan, and who had taken refuge here on the defeat of Og and Sihon.

Verse 2. Make thee sharp knives] charboth tsurim, knives of rock, stone, or flint. Before the use of iron was common, all the nations of the earth had their edge-tools made of stones, flints, &c. In the lately discovered islands this is found to be a common case. Our ancestors, in these countries, made their arrow and spearheads of fint: these I have often seen turned up by the plough. But we cannot suppose, that, at the time here referred to, the Israelites were destitute of iron, and were therefore obliged to use knives made of stone or flint: their different manufactures in the wilderness, prove that they must have had both iron and steel, Why then use knives made of stone? Probably it was unlawful to use metal of any kind in this religious rite; and, indeed, this seems likely from the circumstance of Zipporah, Exod. iv. 23. taking a sharp stone, and circumcising her son: and we find, from the most ancient and authentic accounts, that the Egyptians considered it unlawful or profane to use any kind of metal to make incisions in the human body, when preparing it for embalming; see the note on Gen. 1. 2. and on Exod. iv. 25. That it was deemed improper to use any other kind of instrument in circumcision, we have a proof in the tribe Alnajab, in Ethiopia, who follow the Mosaic institution, and perform the rite of circumcision, according to Ludolf, cultris lapidibus, with knives made of stone. Hist. Ethiop. lib. in. c. 1. And as God commanded the people to make him an altar of unhewn stone,

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4 And this is the cause why Joshua did cirflat isere Antes, peen all the net out of cumcise: All the people that came out of Egypt,

in the wilderness by the way, after they came out of Egypt.

5 Now all the people that came out were circumcised: but all the people that were born in the wilderness, by the way as they came forth out of Egypt, them they had not circumcised. 6 For the children of Israel walked forty years in the wilderness, till all the people that

r

o Exo. 4. 25-p Or, Gibeah-haaraloth-q Numb 14. 29. & 26, 64, 65. Deut. 2 16. r Numb. 11. 33. Deut. 1. 3. & 2 7, 14. Psa. 93. 10.

on which no tool of iron had been lifted up, because this would pollute it, see Exod. xx. 25. and Deut. xxvii. 5. he might require that no instrument of iron should be used in a rite by which the body and soul of the person were in the most solemn and sacred manner dedicated to him, to be his house and temple; the heart itself being the altar on which continual sacrifices to God must be offered. A physical reason has been given for preferring knives of stone in this operation: "the wound suffers less through inflammation, and is sooner healed." For this a reason may be given. It is almost impossible to get an edge made so even and firm as not to leave particles of the metal in the incisions made even in the most delicate flesh these particles would soon become oxidized by the action of the air, and extra inflammation in the part would be the consequence. The great aptitude of iron to be oxidized, i. e. to be converted to rust, is well known; but how far this reasoning, thus applied, may be supported by fact, I cannnot pretend to determine: but it is sufficiently evident, that it was a common custom to use knives of stone in circumcision, and in all operations on those parts of the human body. I shall give a few examples. Pliny says, when they amputate certain parts, they do it with a sharp stone, because nothing else could be employed without danger. Samia testa virilitatem amputabant: nec aliter citra perniciem.

Ovid, Fast. lib. iv. ver. 237. relates a circumstance where the saxum acutum, or sharp stone, was used about

those

parts:

Ille etiam sexo corpus laniarit acuto,

Langaque in immundo pulvere tracta coma est.
Vor felt; Merni meritas de sanguine pœnas,
Ah! pereant partes, que nocuere mihi

Ah, pucant! dicebat adhuc, on se inguinis aufert;
Nallaque sunt subits signa relicta viri.

This quotation is produced in order to prove that a knife made of a sharp stone was used in making incisions and amputations of certain parts of the body, even when the use of iron was well known: but a translation of the verses is not necessary, and would be improper. The Millia qui rapta secavit genitalia testa

of Juvenal (Sat. vi. ver. 513.) is a further proof of this. Many other proofs might be produced; but those who wish for more may consult Calmet and Scheuchzer.

Circumcise again the children of Israel the second time.] This certainly does not mean that they should repeat circumcision on those who had already received it. This would have been as absurd as impracticable: but the command implies, that they were to renew the observance of a rite which had been neglected in their travels in the desert; which is sufficiently evident from the following

verses.

Verse 4. This is the cause why Joshua did circumcise] The text here explains itself. Before the Israelites left Egypt all the males were circumcised; and some learned men think that all those who were born during their encampment at Sinai were circumcised also, because there they celebrated the passover: but after that time, during the whole of their stay in the wilderness, there were none circumcised till they entered into the promised land. Owing to their unsettled state, God appears to have dispensed, for the time being, with this rite: but as they are about to celebrate another passover, it was necessary that all the males should be círcumcised; for, without this, they could not be considered within the covenant, and could not keep the passover, which was a seal of that covenant. As baptism is generally understood to have succeeded to circumcision, and the holy eucharist to the passover; hence, in the church of England, and probably in most others, no person is permitted to receive the sacrament of the Lord's Supper till he has been baptized.

were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not show them the land, which the LORD Sware unto their fathers that he would give us; a land that floweth with milk and honey.

7 And their children, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way.

8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. 9 And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal z unto this day.

Verse 8. They abode-in the camp till they were whole.] This required several days; see the notes on Gen. xxxiv. Sir J. Chardin informs us, that when adults were circumcised they were obliged to keep their beds for about three weeks; or, at least, during that time they were not able to walk about but with great difficulty. The account he had from several renegadoes, who had received circumcision among the Mohanimedans. Is it not strange, that during this time they were not attacked by the inhabitants of the land, and utterly destroyed, which might have been casily effected? See the case of the poor Shechemites, as related in Gen. xxxiv. with the notes there. Joshua, as an able general, would at once perceive that this very measure must expose his whole host to the danger of being totally annihilated; but he knew that GOD could not err, and that it was his duty to obey: therefore, in the very teeth of his enemies, he reduced the major part of his army to a state of total helplessness, simply trusting for protection in the arm of Jehovah! The sequel shows that his confidence was not misplaced: during the whole time, God did not permit any of their enemies to disturb them. The path of duty is the path of safety; and it is impossible for any soul to be injured while walking in the path of obedience. But why did not God order them to be circumcised while they were on the east side of the Jordan, in a state of great security? Because he chose to bring them into straits and difficulties, where no counsel or might but his own, could infallibly direct and save them; and this he did, that they might see that the excellence of the power was of God, and not of man. For the same reason, he caused them to pass the Jordan at the time that it overflowed its banks, and not at the time when it was low and easily fordable, that he might have the better opportunity to show them that they were under his immediate care and protection; and convince them of his almighty power, that they might trust in him for ever, and not fear the force of any adversaries. In both cases, how apparent are the wisdom, power, and goodness of God!

Verse 9. The reproach of Egypt.] Their being uncircumcised, made them like the uncircumcised Egyptians; and the Hebrews ever considered all those which were uncircumcised as being in a state of the grossest impurity. Being now circumcised, the reproach of uncircumcision was rolled away. This is another proof that the Israelites did not receive circumcision from the Egyptians; for they could not have considered those in a state of abomination, from whom they received that rite by which they conceived themselves to be made pure. The Israelites had this rite from Abraham; and Abraham had it from the express order of God himself.-See Gen. xvii. 10. and the

note there.

The place is called Gilgal] A rolling away, or rolling of See the note on chap. iv. 19. where the word is largely explained.

Verse 10. Kept the passover on the fourteenth day of the month] If the ceremony of circumcision was performed on the eleventh day of the month, as many think; that the sore was at the worst on the thirteenth, and that the passover was celebrated on the fourteenth, the people being then quite recovered; it must have been rather a miraculous than a natural healing. We have already seen, from the account of Sir J. Chardin, that it required about three weeks to restore to soundness adults who had submitted to circumcision: if any thing like this took place in the case of the Israelites at Gilgal, they could not have celebrated the passover on the third or fourth day after their circum

10 ¶ And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even, in the plains of Jericho.

11 And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day.

12 T And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan, that year.

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And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries?

x Gen. 34. 14. 1 Sam. 14. 6. See Lev. 18. 3. Ch. 24. 14. Ezek 20. 7. & 2 3 8 1 Mac. 4. 58-y That is, rolling.-z Ch. 4. 19-a Exod. 12. 6. Numb. 9. 5-8 Exod. 16.35 © Gen. 18. 2 & 32 24. Exod. 23. 23. Zech. 1. 8. Acta 1. 10-d Numb. 2 2.

cision. The apparent impossibility of this led Mr. Harmer to suppose, that they kept the passover on the fourteenth day of the second month, the preceding time having been employed in the business of the circumcision. See his Observations, vol. iv. p. 427, &c.

Verse 11. They did eat of the oid corn of the land] The Hebrew word may ûbur, which we translate old corn, occurs only in this place in such a sense, if that sense be legitimate. The noun, though of doubtful signification, is evidently derived from y abar, to pass over, to go beyond; and here it may be translated simply, the produce, that which passes from the land into the hands of the cultivator; or, according to Cocceius, what passes from person to person, in the way of traffic: hence bought cornwhat they purchased from the inhabitants of the land. On the morrow after the passover] That is, on the fifteenth day; for then the feast of unleavened bread began. But they could neither eat bread nor parched corn, nor green ears, till the first-fruits of the harvest had been waved at the tabernacle, see Levit. xxiii. 9, &c. therefore, in this case, we may suppose that the Israelites had offered a sheaf of the barley harvest, the only grain that was then ripe, before they ate of the unleavened cakes and parched corn.

And

Verse 12. And the manna ceased-after they had eaten of the old corn] This miraculous supply continued with them as long as they needed it. While they were in the wilderness, they required such a provision; nor could such a multitude, in such a place, be supported without a miracle. Now they are got into the promised land, the anathematized inhabitants of which either fall or flee before them, they find an old stock, and they are brought in just at the commencement of the harvest; hence, as there is an ample provision made in the ordinary way of Providence, there is no longer any need of a miraculous supply; there fore the manna ceased, which they had enjoyed for forty years. The circumstances in which it was first given, its continuance with them, through all their peregrinations in the wilderness; its accompanying them over Jordan, and ceasing as soon as they got a supply in the ordinary way of Providence, all prove that it was a preternatural gift. "On the fourteenth of Nisan they sacrificed the Paschal lamb; on the fifteenth, i. e. according to our calculation, the same day after sunset, they disposed themselves for eating it, and actually did eat it. On the morrow, the sixteenth, after having offered to God the homer, they began eating the corn of the country: and the seventeenth the manna ceased to fall from heaven. What supports this calculation is, that the homer, or sheaf, was offered the sixteenth of Nisan, in broad day-light, though pretty late. Now the manna did not fall till night, or very early in the morning; so that it cannot be said to have ceased falling the same day that the Israelites began to eat of the produce of the country."-Dodd.

Verse 13. When Joshua was by Jericho] The sixth chapter should have commenced here, as this is an entirely new relation; or these two chapters should have made but one, as the present division has most unnaturally divided the communication which Joshua had from the angel of the Lord, and which is continued to verse 5. of chap. vi. It is very likely that Joshua had gone out privately to reconnoitre the city of Jericho, when he had this vision; and while contemplating the strength of the place, and probably reflecting on the extreme difficulty of reducing it, God, to encourage him, granted him this vision, and instructed him in the means by which the city should be taken.

e

15 And the captain of the LORD's host said unto Joshua, & Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.

CHAPTER VI.

The inhabitants of Jericho close their gates, 1. Continuation of the discourse between the captain of the Lord's host an Joshua: He commands the people to march

round the city six days, the seven priests blowing with their trumpets; and to give a general shout while marching round it on the seventh, and promises, that then the walls of the city shall fall down, 2-5. Joshua delivers these directions to the priests and to the people, 6, 7. The priests and people obey; the order of their procession, 8-16. He commands then to spare the house of Rahab, 17, and not to touch any part of the property of the city, the whole of which God had devoted to destruction,

18, 19. On the seventh day the walls fall down, and the Israelites take the city

20, 21. The spies are ordered to take care of Rahab and her family-the city is burnt, but the silver, gold, brass, and iron, are put into the treasury of the house of the Lord, 22-21. Rabab dwells among the Israelites, 25. And the city is laid under a curse, 26. An. Exod. Isr. 40. Anno ante

Now

[OW Jericho h was etraitly shut up because of the children of Israel: : none went out, and none came in.

1. Olymp. 675.

e Or, prince. See Exod. 23. 20. Dan 10. 13, 21. & 12 1. Rev. 12. 7. & 19. 11, 14. f Gen. 17. 3.-g Exod. 3. 5. Acts 7. 33.

There stood a man over against him] It has been a very general opinion, both among the ancients and moderns, that the person mentioned here was no other than the Lord Jesus in that form, which, in the fulness of time, he was actually to assume for the redemption of man. That the appearance was supernatural, is agreed on all hands; and as the name Jehovah, is given him, (chap. vi. 2.) and he received from Joshua divine adoration, we may presume that no created angel is intended.

And Joshua went unto him] This is a very natural relation, and carries with it all the appearances and characteristics of a simple relation of fact. The whole history of Joshua shows him to have been a man of the most undaunted mind and intrepid courage-a genuine HERO. An ordinary person, seeing this man armed with a drawn sword in his hand, would have endeavoured to have regained the camp, and sought safety in flight: but Joshua, undismayed, though probably slightly armed, walks up to this terrible person, and immediately questioned him, Art thou for us, or for our adversaries? Probably, at first, supposing that he might be the Canaanitish general, coming to reconnoitre the Israelitish camp, as himself was come out to examine the city of Jericho.

Verse 14. But as captain of the host of the Lord am I now come] By this saying, Joshua was both encouraged and instructed. As if he had said, "Fear not: Jehovah hath sent from heaven to save thee and thy people from the reproach of them that would swallow thee up. Israel is the Lord's host; and the Lord of hosts is Israel's captain. Thou thyself shalt only be captain under me; and I am now about to instruct thee relative to thy conduct in this war."

And Joshua-did worship] Nor was he reprehended for offering divine worship to this person, which he would not have received, had he been a created angel.-See Rev. xxii. 8, 9.

4 And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. 5 And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down" flat, and the people shall ascend up, every man straight before him.

6 And Joshua, the son of Nun, called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns, before the ark of the LORD.

h Heb. did shut up, and was shut up.-i Ch. 2. 9, 24. & 8. 1.—k Deut. 7. 24-1 Seo Judg. 7. 16, 22-m Numb. 10. 8.-n Heb. under it.

2. By this vision he showed them that their help came from himself, and that it was not by human might or power, but by the Lord of hosts, they were to have the victory over all their adversaries: and he gave them the most convincing proof of this in the miraculous destruction of Jericho. By this means he continued to keep them dependent on his arm alone: without which dependence the spirit of religion could not have been preserved among them.

NOTES ON CHAPTER VI.

Verse 1. Now Jericho was straitly shut up] The king of Jericho finding that the spies had escaped, though th city was always kept shut by night, took the most proper precaution to prevent any thing of the kind in future, by keeping the city shut both day and night; having, no doubt, laid in a sufficiency of provisions to stand a siege, being determined to defend himself to the uttermost.

Verse 2. And the Lord said unto Joshua] This is the same person who, in the preceding chapter, is called the captain or prince of the Lord's host; the discourse being here continued that was begun at the conclusion of the preceding chapter, from which the five first verses of this are unnaturally divided.

I have given into thine hand Jericho, &c.] From ver. 11. of chap. xxiv. it seems as if there had been persons of all the seven Canaanitish nations then in Jericho, who might have come together at this time to help the king of Jericho against the invading Israelites. The Targum intimates that the place was very strong, having "gates of iron, and bars of brass-and was shut up so closely, that none came out either to combat, or make offers of peace."

Verse 3. Ye shall compass the city] In what order the people marched round the city, does not exactly appear from the text. Some think they observed the same order, as in their ordinary marches in the desert, see the note on Numb. x. 14. and see the plans, Numb. ii.; others think that the soldiers marched first, then the priests, who blew the trumpets, then those who carried the ark, and lastly, the people.

THERE is scarcely a more unfortunate division of chapters in the whole Bible than that here.-Through this very circumstance, many persons have been puzzled to know what was intended by this extraordinary appearance, because they supposed that the whole business ends with the chapter, whereas, it is continued in the succeeding one, the first verse of which is a mere parenthesis, simply relating the state of Jericho at the time that Joshua was favoured by this encouraging vision. We may draw two useful reflections from the subjects of this chapter.

1. As the manna had now failed, the people, always greatly addicted to incredulity, might have been led to imagine that God had now given them up, and would be no longer in their armies, had he not given them this strong assurance, that the angel of his presence should be with them as the guide and protector of the whole camp: for Joshua undoubtedly informed them of the encouragement he had received from the captain of the Lord's host.

instruments used on this occasion, were evidently of the same kind with those used on the jubilee, and were probably made of horn or of silver: and the text in this place may he translated, And seven priests shall bear before the ark the seven jubilee trumpets; for they appear to have been the same kind as those used on the jubilee.

Seven times] The time was thus lengthened out, that the besiegers and the besieged might be the more deeply impressed with that supernatural power, by which alone the walls fell.

Verse 5. The walls of the city shall fall down flat】 Several commentators, both Jews and Christians, have supposed that the ground under the foundation of the walls opened, and the wall sunk into the chasm, so that there remained nothing but plain ground for the Israelites to walk over. Of this, the text says nothing: non nor

nnny venaphelah chomath hair tachteyah, literally translated, is, The wall of the city shall fall down UNDER ITSELF; which appears to mean no more than, the wall shall fall down from its very foundations. And this probably was the case in every part, though large breaches in different places might be amply sufficient to admit the

8 And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns, passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.

9 And the armed men went before the priests that blew with the trumpets, and the Prereward came after the ark, the priests going on, and blowing with the trumpets.

10 And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

11 So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp.

r

12 And Joshua rose early in the morning, and the priests took up the ark of the LORD.

13 And seven priests bearing seven trumpets of rams' horns before the ark of the LORD, went on continually, and blew with the trumpets: and the armed men went before them; but the rere- | ward came after the ark of the LORD, the priests going on, and blowing with the trumpets.

14 And the second day they compassed the city once, and returned into the camp; so they did six days.

15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner, seven times: only on that day they compassed the city seven times.

16 And it came to pass that the seventh time, when the priests blew with the trumpets, Joshua

o Nuaib. 10. 25-p Heb gathering host-q Heb. mak: your vice to be heard. r Dent. 31. 25-s Or, drcotel. Lev. 27. 23. Mic. 4. 13.-1 Ch. 2. 4-u Deut. 7. 26 & 13. 17. Ch 7. 1, 11, 12

armed men first, after whom the whole host might enter, in order to destroy the city.

Verse 9. The rereward came after the ark] The word OND meassaph, from 8 asaph, to collect or gather up, may signify either the rereward, as our translation understands it, or the people who carried the baggage of the army; for on the seventh day this was necessary, as much fighting might be naturally expected in the assault, and they would need a supply of arms, darts, &c. as well as conveniences for those who might happen to be wounded: or the persons here intended might be such as carried the sacred articles belonging to the ark-or merely such people as might follow in the procession, without observing any particular order. The Jews think the division of Dan is meant, which always brought up the rear.-See Num

bers x.

Verse 14. So they did six days] It is not likely that the whole Israelitish host went each day round the city.This would have been utterly impossible: the fighting men alone amounted to nearly 600,000 independently of the people, who must have amounted to at least two or three millions; we may therefore safely assert, that only a select number, such as was deemed necessary for the occasion, were employed. Jericho could not have been a large city; and to reduce it could not have required a hundredth part of the armed force under the command of Joshua.

Verse 15. The seventh day-they rose early] Because on this day they had to encompass the city seven times; a proof that the city could not have been very extensive, else this going round it seven times, and having time sufficient left to sack and destroy it, would have been impossible.

It is evident that, in the course of these seven days, there must have been a sabbath; and that on this sabbath, the host must have encompassed the city as on the other days: the Jews themselves allow this; and Rab. D. Kimchi says, "He who had ordained the observation of the sabbath, commanded it to be broken for the destruction of Jericho.' But it does not appear that there could be any breach in the sabbath by the people simply going round the city, the ark in company, and the priests sounding the sacred trumpets. This was a mere religious procession, performed at the command of God, in which no servile work was done. Therefore Marcion's objection, that the God of the Hebrews showed a changeableness of disposition in commanding the Sabbath to be kept sacred at one time, and then to be broken

8

17 And the city shall be accursed, eren it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.

18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. 19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.

20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that * the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.

22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.

23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.

d

24 And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.

25 And Joshua saved Rahab the harlot alive,

vch 7. 25. 1 Kings 15. 17, 13. Jonah 1. 12.--w Heb. Aliness.--x Ver. 5. febr. 11. 39-y Heb. under it Deut. 7 2-a Ch. 2 H. Hetr. 11. 31.-b Ch. 2 15 e Heb, familie-1 Verse. 19.

at another, is without foundation: for I must contend, that no breach took place on this occasion; unless it could be made to appear that the day on which Jericho was taken was the sabbath, which is very unlikely, and which none can prove. But if even this were to be conceded, it is a sufficient answer to all such cavils, that the Ged who coinmanded the sabbath to be set apart for rest and religious purposes, has always authority to suspend for a season the operation of merely ceremonial laws; or to abrogate them entirely, when the purpose of their institution is fulfilled. The Son of man is Lord even of the sabbath.

Verse 17. The city shall be accursed] That is, it shall be devoted to destruction-ye shall take no spoils, and put all that resist to the sword. Though this may be the meaning of the word n cherem, in some places, see the note on Lev. xxvii. 29. yet here it seems to imply the total destruction of all the inhabitants, see ver. 21. but it is likely that peace was offered to this city, and that the extermination of the inhabitants, was in consequence of the rejection of this offer.

Verse 20. The people shouted with a great shout, that the wall fell down] There has been much learned labour spent to prove that the shouting of the people might be the natural cause that the wall fell down! To wait here, either to detail or refute any such arguments, would be lost time: enow of them may be seen in Scheuchzer. The whole relation evidently supposes it to have been a supernatural interference, as the blowing of the trumpets, and the shouting of the people, were too contemptible to be used even as instruments in this work, with the expectation of accomplishing it in a natural way.

Verse 21. They utterly destroyed-both man and wo man, &c.] As this act was ordered by God himself, who is the Maker and Judge of all men, it must be right; for the Judge of all the earth cannot do wrong. Nothing that breathed was permitted to live; hence the oxen, sheep, and asses, were destroyed, as well as the inhabitants.

Verse 23. Brought out Rahab, and her father, &c.] Rahab having been faithful to her vow of secrecy; the Israelites were bound by the oath of the spies, who had acted as their representatives in this business, to preserve her and her family alive.

And left them without the camp] They were considered as persons unclean, and consequently left without the camp; see Levit. xiii. 46. Numb. xii. 14. When they had abjured

the curse.

He shall lay the foundation thereof, &c.] This is a strange execration; but it may rather be considered in the light of a prediction. It seems to intimate that he who should attempt to rebuild this city, should lose all his children in the interim, from laying the foundation to the completion of the walls; which the author of 1 Kings xvi. 34. says was accomplished in Hiel the Bethelite, who rebuilt Jericho, under the reign of Ahaz, and laid the foundation of it in Abiram, his first-born; and set up its gates in his youngest son Segub: this was 550 years after Joshua pronounced But we are not sure that this means, that the children either died a natural or violent death on this occasion, for we may understand the history as relating to the slow progress of the work. Hiel having begun the work at the birth of his first-born, was not able to conclude before the birth of his last child, who was born many years after: and as their names are mentioned, it is very likely that the distance of time between the birth of each was well known when this history was written: and that the extraordinary length of time spent in the work, in which a multitude of vexatious delays had taken place, is that to which the prophetic execration relates. Yet the first opinion is the most probable. We must not suppose that Jericho had been wholly neglected from its overthrow by Joshua, to the days Hiel; if it be the same with the city of palm trees, mentioned Deut. xxxiv. 3. We find it mentioned as an inhabited place in the beginning of Judges, chap. i. 16. a short time after the death of Joshua. And the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees, with the children of Judah, &c. and this said city, if the same with the city of palm trees, was taken from the Israelites by Eglon, king of Moab, Judg. iii. 13. The ambassadors of David, who were disgracefully treated by Hanun king of the Ammonites, were commanded to tarry at Jericho till their beards should grow, 2 Sam. x. 4, 5. It appears, therefore, that there was a city which went under this name, long before the time of Hiel, unless we can suppose that the city of palm trees was a different place from Jericho, or that the name Jericho, was given to some part of the circumjacent country, after the city was destroyed, which is very probable.

that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.

27 So the LORD was with Joshua: and his fame was noised throughout all the country.

g Ch. 1 5.-h Ch. 9. 1, 3.

After Hiel had rebuilt this city, it became of considerable consequence in the land of Judea: the courses of priests lodged there, who served in their turns at the temple; see Luke x. 30. There was a school of prophets there, which was visited by Elijah and Elisha, 2 Kings i 4, 5, 18, and it was at this city that our Lord miraculously healed blind Bartimeus, Matt. x. 46. Luke xix. 1, &c. At present, Jericho is almost entirely deserted, having but thirty or forty miserable cabins in it, which serve for a place of refuge to some wretched Moors and Arabs, who live there like beasts. The plain of Jericho, formerly so celebrated for its fertility, is at present uncultivated, producing nothing but a few wild trees, and some very indifferent fruits. See Calmet.

Verse 27. So the Lord was with Joshua] Giving him miraculous assistance in all his enterprises: and this was what he was naturally led to expect from the communication made to him by the captain of the Lord's host, chapter v. 14, &c.

1. MANY attempts have been made either to deny the miracle in the fall of Jericho, or to account for it on natural causes. Reference has already been made to some of these in the note on ver. 20. But to those who believe the Divine authenticity of the New Testament, every objection of this kind is removed by the authority of the author of the Epistle to the Hebrews, chap. xi. 30. By FAITH the walls of Jericho fell down after they had been compassed about seven days. Hence we find that it was a miraculous interference; and that Joshua's faith, in the promise made to him by the captain of the Lord's host, was the instrument which God chose to employ in the accomplishment of this important purpose.

2. The same is said of Rahab, By FAITH the harlot Rahab perished not with them that believed not, when she had received the spies with peace, Heb. xi. 31. She believed that the true God was on the side of the Hebrews; and that all opposition to them must be in vain: and this faith led her to put herself under the Divine protection, and in virtue of it she escaped the destruction that fell on her countrymen. Thus God has ever chosen to put honour on faith, as the instrument by which he will perform his greatest miracles of justice and mercy. God, who cannot lie, has given the promise; he that believes shall have it accomplished: for, with God, nothing shall be impossible; and all things are possible to him that believes. These are scriptural maxims, and God cannot deny himself.

3. On the curse pronounced by Joshua on those who should rebuild Jericho, it may be necessary to make a few remarks. In ancient history we have many instances of execrations against those who should rebuild those cities which had been destroyed in war, the revival of whose power and influence was dreaded; especially such cities as had been remarkable for oppression, insolence, or perfidy. Strabo observes, lib. xiii. p. 898. edit. 1707. that Agamemnon pronounced execrations on those who should rebuild Troy, as Croesus did against those who should rebuild Sidena, in which the tyrant Glaucas had taken refuge; and this mode of execrating cities, according to Strabo, was an ancient custom-είτε και καταβασαμένου του Αγαμέμνονος κατα παλαιον εθος καθαπερ και ο Κροίσος εξελον την Σιδηνην εις ην ο τυραννος κατέφυγε Γλαυκίας, αρας έθετο κατά των τειχειούντων πάλιν τον τοπον.

The Romans made a decree, full of execrations, against those who should rebuild Carthage, which had been the rival of their empire; and which, from its advantageous situation, might again become formidable should it be rebuilt. See Zonaras, Annal.

The Ionians, according to Isocrates, pronounced the most awful execrations on those who should rebuild the temples destroyed by the Persians; that they might remain to posterity an endless monument of the impiety of those barbarians; and that none might put confidence in a people who were so wicked as to make war on the gods themselves. The other Greeks who had suffered by the Persians, acted in the same way, leaving the desolated temples as a public monument of the enmity that should ever subsist between the two nations. See Calmet, and see the notes on Numb. xxii. 6.