Commentary on Joshua, Commentary · Chapter 6
Chap. 6.
NOW Iericho was shut vp, and closed, because of the children of Israel: none might goe out nor enter in.
2 And the Lorde said vntounto Ioshua, Beholde, I hauehave geuen into thine hande Iericho, and the king thereof, and the strong men of warre.
3 All ye therefore that be men of warre, shall compasse the citie, in going round about the citie once: thus shall you doe sixe dayes:
4 And seuen Priestes shall beare seuen trumpets of Rammes hornes before the Arke: and the seuenth day ye shall compasse the citie seuen times, and the Priestes shall blowe with the trumpets.
5 And when they make a long blast with the Rammes hornes, and ye heare the sounde of the trumpet, all the people shall shoute with a great shoute: then shall the wall of the Citie fall downe flat, and the people shall ascende vp, euerie man streight before him.
6 Then Ioshua the sonne of Nun called the Priestes, and saide vntounto them, Take vp the Arke of the couenaunt, and let seuen Priestes beare seuen trumpets of Rammes hornes before the Arke of the Lorde.
7 But he saide vntounto the people, Goe and compasse the Citie: and let him that is armed goe foorth before the Arke of the Lorde.
8 And when Ioshua had spoken vntounto the people, the seuen Priestes bare the seuen trumpets of Rammes hornes, and went foorth before the Arke of the Lorde, and blewe with the trumpets, and the Arke of the couenaunt of the Lorde followed them.
9 And the men of armes went before the Priestes, that blewe the trumpets: then the gathering host came after the Arke, as they went and blewe the trumpets.
10 Now Ioshua had commaunded the people, saying, Yee shall not shoute, neither make any noyse with your voyce, neither shall a woorde proceede out of your mouth, vntill the day that I say vntounto you, Shoute, then shall all ye shoute.
11 So the Arke of the Lorde compassed the citie, and went about it once: then they returned into the host, and lodged in the campe.
12 And Ioshua rose early in the morning, and the Priestes bare the Arke of the Lorde:
13 Also seuen Priestes bare seuen trumpets of Rams hornes, and went before the Arke of the Lorde, and going, blewe with the trumpets: and the men of armes went before them, but the gathering host came after the Arke of the Lorde, as they went, and blewe the trumpets.
14 And the seconde day they compassed the citie once, and returned into the host: thus they did sixe dayes.
15 And when the seuenth day came, they rose early, euen with the dawning of the day, and compassed the citie after the same maner seuen times: onelyonly that day they compassed the citie seuen times.
16 And when the Priestes had blowen the trump…s the seuenth time, Ioshua saide vntounto the people, Shoute: for the Lord hath geuen you the citie.
17 And the citie shalbe an execrable thing, both it, and all that are therein, vntounto the Lorde: onelyonly Rahab the harlot shall liue, she, and all that are with her in the house: for she hid the messengers that we sent.
18 Notwithstanding be ye warie of the execrable thing, least ye make your selues execrable, and in taking of the execrable thing, make also the host of Israel execrable and trouble it.
19 But all siluer, and golde, and vesselles of brasse, and yron, shalbe consecrate vntounto the Lorde, and shall come into the Lordes treasurie.
1 Iericho was shut, &c.) He saith that Iericho was shut vp, because the gates were not opened: as in time of warre, Cities are kept more diligently than at other times. And for greater vehemencie, he addeth, that the gates were locked, as if he shoulde say, That the Citizens were diligent to keepe watche and warde, least they shoulde be surprised vnawares. So there was no way to take it, except it were by violence of assault: for by policie it coulde not be taken. This setteth foorth the grace of God, because along and painefull seege woulde hauehave wearied the children of Israel, except present remedie had bene speedily shewed out of Heauen. For in the meane time, there was great danger, least they being driuen into a narrowe corner, might be consumed with famine and hunger: because it was not possible to hauehave prouision of victualles in their enimies lande. God therefore aideth them with an vnwoonted miracle, that they shoulde not linger long at one Citie: and ouerthrowing the walles, maketh an open breache for them to enter, that they might be the bolder to assault other Cities afterwarde. Nowe we see, how the two first verses agree together: namely, that Iericho was shut vp, and so the children of Israel were kept out from entering thereinto: and that God promised that he would take the Citie by assault himselfe: for that by this meanes, he woulde preuent them, that they shoulde not trouble themselues by doubtfull deliberation. To be short, God prouideth by this so happie beginning so easie victorie, that their heartes shoulde not faint in time to come. In the meane time we may note, the brutish dullnesse of that people, which thought, that their walles and gates were able to resist the power of God, as though it were an harder matter to breake and dissolue a fewe boordes and stones, than to drie vp the waters of Iordan.
3 You shall compasse, &c.) The promise in deede, of it selfe, was sufficient and of force to make them hope for victorie, but the maner of the doing, whiche was appointed, seemed so ridiculous, that it tooke away the credit of the promise. God commaundeth, that they shoulde compasse the Citie rounde about eueryevery day, vntill the seuenth day, and that day he biddeth them to compasse it seuen times, to blowe the trumpets, and to shout: all whiche was nothing else, but to play like children. But it was a goodly matter, that their faith was proued by this triall: that while in the thing it selfe they sawe nothing but a deceiuing of their hope, yet they might neuerthelesse stay themselues in the oracle of God: for which purpose he doth often hide his power for a season, vnderunder infirmitie: and seemeth to play with vaine trifles, that at the length his weakenes may appeare stronger than all power, and his foolishnes may shine aboue all wisdome. So, when the Israelites bidding their owne reason farewell, depend onelyonly vponupon his worde, in playing the fooles, they profit much more, than if they had made a violent assault, and shaken the walles with infinite strong engins of munition & artillerie. OnelyOnly God would hauehave them to seeme fooles for a short time, and not to be to curious and quicke witted, subtily to enquire of the end: for that had bene as much, as to stoppe vp the way against the power of GOD. And in the meane time, although their walking rounde about, might be laughed to scorne by their aduersaries, yet by their prosperous successe at the length it was knowne, that God commanded nothing in vaine. There might also another care and doubtfulnes trouble their mindes, that if the inhabitants of the citie should soudenly breake out vponupon them, the armie might easily be discomfited, because they were drawne out into such a length, as compassed the whole citie rounde about, and marched not in battell aray redie to encounter with the enimie. But in this behalfe also, what care so euer troubled them, it behoued them to repose them selues vponupon God: for that is an holy securitie, which resteth vponupon his prouidence. This also serued to exercise their patience & endurance, that they were commanded to compasse the citie by the space of seuen dayes. For what was more vnsemelie, than to wearie themselues sixe times without any profite: And wherefore should they keepe silence, except it were to bewray their fearefulnesse, and so to prouoke their enimies to issue out to fight against them, whom they were neither willing nor redie to receiue: But because prophane men, when they are most busily occupied, doe often times turne all things vpside downe, God commandeth his souldiers to keepe silence, & to be quiet, that they might accustome & acquaint them selues the better, simply to obey his commandements. This is also worthie to be noted, that the siluer trumpets are not taken out of the sanctuarie, that the Priests might sound them, but only trumpets of rammes hornes are geuen them. Uerily, the sounde of the holy trumpets would hauehave preuailed more, to make them hauehave good corage, but their obedience was better tried, while they are content with an vsuall and vulgar token. And they were sette in suche order, that the greater part went before the Arke, which is vnderstood to bee the men of warre, and those followed, which vsed to wayte vponupon the carriage. For it was their part to prouide, that the rearegard were not dispersed. Because the name of congregation was darke and vncertein, I hauehave vsed that worde, which is more vsuall among the Latines. Whereas some appoint this office to the tribe of Dan, it hath no sure ground: for at this time they were not set in araie, as at other times of their ordinarie iournayes.
15 When the seuenth day came, &c.) Here also God seemed, by carrying the people about so often, not only to hold the matter in suspense, but of purpose to delude the poore men, that wearied them selues in vaine. For, why doth he not bid them to sett vponupon the citie soudenly: Why doth he keepe them in their olde silence, vntill they were wearie, and openeth not their mouthes to shout: But the fruite of this patience teacheth vsus, that nothing is better, than to leaue vntounto his pleasure the moments of times, and opportunitie of matters, and not to preuent his prouidence by our hastinesse, in which except we rest altogether, we stoppe vp the way against his vertue and power. Wherefore, when the Priestes sounded their trumpets, GOD would hauehave his people to shoute and make a lowde noise, that he might teach them hereby, that he alloweth no heate, that men are stirred vntounto of their owne accord, but alway requireth moderatiō of zele, the only rule whereof is this, that we moue neither tongue, nor feete, nor handes, before he him selfe commaundeth vsus. For the Rammes hornes vndoubtedly did signifie his authoritie.
17 The citie shalbe, &c.) Although GOD had decreed to enriche his people, not onelyonly with spoile and pray: but also to place them in cities, which they had not builded: yet there was a speciall respect in the first citie, because it was meete, it should be cōsecrated to him as the first fruites. Wherefore, he challengeth to him selfe, as well the buildings as the stuffe, and forbiddeth that any thing thereof should be taken to any priuate vse. This first beginning of the warre, perhaps, might seeme vntounto the people, to be heauie and vnpleasant: that they should ouerthrowe the houses, in which they might well hauehave dwelled: and spoile all other things, that might hauehave serued them for many needfull purposes. But, seeing they had taken no paines in fighting, they might well be content to forbeare the spoile, and willingly to yeld vntounto God the reward of the victorie, at whose only commandement, the walles fell downe, and with the walles all the hope and courage of the Citizens, Ant GOD was so content with this token of their thankefulnesse, that he woulde also hauehave the people to learne betimes, that nothing was their owne, but of his onelyonly free liveralitie. For by the same right he might hauehave adi…ged all the rest of the cities to the like destruction, but that he gaue them to his people to dwell in. Of the worde CHEREM this I will repeate breefly out of other places: that when it is referred to holy oblations, it is taken for an abolishing, in respect of men: that they should none otherwise renounce the thinges that are so addicce to abolishing, than if they were consumed to nothing. The Greekes call the same thing foreign, or foreign, as it were a thing laide aside: we in the French tongue call it aptly An interdictment. Hereof commeth the exhortation, that they beware of the thing accursed: because it was lost, as concerning men, which was separated only to GOD. In the next verse it is taken otherwise, that the host of the Israelites be not made a curse, wherby is simply noted perdition, ouerthrow, or destruction. As for the vessels that were made of metall, GOD appointed for the vse of the sanctuarie: all other thinges he commaunded to bee burned with fire, or otherwise to bee destroyed.
20 So the people shouted, when they had blowen trumpets: for when the people had heard the sounde of the trumpet, they shouted with a great shoute: and the wall fell downe flat: so the people went vp into the citie, euerie man streight before him, and they tooke the citie.
21 And they vtterly destroyed all that was in the citie: both man and woman, yong and olde, and oxe, and sheepe, and asse, with the edge of the sword.
22 But Ioshua had said vntounto the two men that had spied out the countrie, Go into the harlots house, and bring out thence the woman, and all that she hath, as ye sware to her.
23 So the yong men that were spies, went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had: also they brought out all her familie, and put them without the host of Israel.
24 After they burnt the citie with fire, and all that was therein: onelyonly the siluer, and the golde, and the vesselles of brasse and yron, they put vntounto the treasure of the house of the Lord.
25 So Ioshua saued Rahab the harlot, and her fathers housholde, and all that she had, and she dwelt in Israel euen vntounto this day, because she had hid the messengers, which Ioshua sent to spie out Iericho.
26 And Ioshua sware at that time, saying, Cursed be the man before the Lord, that riseth vp, and buildeth this citie Iericho: he shall lay the foundation therof in his eldest sonne, and in his yongest sonne shall he set vp the gates of it.
27 So the Lord was with Ioshua, and he was famous through all the worlde.
20 So the people shouted, &c.) Here the obedience of the people is praised, and also the trueth of GOD is magnified. They testified their faith by their shouting, being persuaded, that they were not commanded to doe so in vaine: and GOD suffereth them not to loose their labour, but fulfilleth in art, that which he promised by his worde. The other vertue was not inferiour to this, that despising the vnlawfull gaine, they willingly destroyed all the spoile of the citie. For no doubt, but many thought in them selues on this maner: Why will GOD hauehave so great riches to bee cast away? Why doeth he enuie vsus to enioy those thinges which he hath deliuered into our handes? Why doeth he not rather rewarde vsus with it, that we might hauehave occasion to geue him thankes? But letting, all reasons passe, that might hinder them from doing their du…tie, they doe willingly cast away all the spoile, which they had in their handes, euen the riches of an whole citie, which was a token of care and excellent continencie. That they slue all the people, without respect of age or sexe, both women and children, young and olde, it might seeme to bee a cruell murther, but that GOD him selfe commanded it so to bee done. But because he, in whose power are life and death, had iustly condemned those nations vntounto destruction, let all argument and disputation cease. Adde herevnto, that he had borne with them foure hundred yaeres alreadie, vntill their iniquitie were come to the full. Who shoulde now complaine of immoderate rigour, when God suspendeth his iudgement so long? If any man will obiect, That yet at the least the young infantes were free from offence: the answeare is readie, Because they were a cursed and a reprobate broade, they were iu… ly destroyed. This in deed we must confesse, that it had bene extreame and barbarous crueltie, if the Israelites following their owne rage and furie, had slaine the tender infantes, with their mothers: but now it is accompted godly and laudable forti…de, and defended to be a holy zeale, while they execute the commaundement of God, which woulde hauehave the lande of Chanaan, whiche long time had bene corrupted with foule and stinking filthinesse, in this sort to be purged.
22 Iosue saide to the two men, &c.) How faithfull and vpright Iosue was to keepe promise, appeareth by this carefulnesse: but because the whole citie was subiect to the curse, the question may be moued of the exception of one familie. For it was not lawfull for a mortall man, to chaunge any thing in the sentence of God. But because Rahab had couenanted for her safegard by inspiration of Gods spirite, I iudge that Iosue, in preseruing her, did nothing but wisely, & with good consideration. Moreouer, the messengers at that time were not tied with any religion, because GOD had not yet pronounced his pleasure, concerning the destruction of the Citie. For they had hearde generally, that all those nations were to be destroyed: yet was it free for them to make a couenant with one woman, which willingly departed and fell away from her owne countriemen. Although a more readie answeare will followe soone after: namely, while by the commaundement of God, the Israelites exhorted all men, against whom they came, to yeelde them selues, vponupon hope of pardon, but they blinded with stubbornesse refused the peace that was offered because God determined to destroy them all: when all the rest were manifestly hardened vntounto their owne destruction, it followeth that Rahab was exempted by priuiledge, that when the rest perished, she might be preserued. Wherefore Iosue did wisely consider, that this woman, which willingly remoued into the Churche of God, not without the peculiar grace of God, was deliuered in time from the destruction: In deede the case of her father, and her whole familie, was not l…e: but seeing they did all willingly renounce their former state, by promptnesse of obedience, they confirmed that preseruation which Rahab couenanted for them. But by the example of Iosue, let vsus learne, that although we doe not maliciously and of set purpose breake our faith and promise: yet that is not sufficient to testifie our honestie: except we geue all diligence to perfourme suche couenantes as we hauehave made. For he doeth not onelyonly suffer Rahab to be saued by her ghestes, but he taketh heede in time, that at the first tumult, she suffer no iniurie: and that they might be more redie to doe their duetie, he putteth them in minde, that they were bound to it by oth.
23 So the spies entered, &c.) No doubt but God woulde hauehave them to be saued, whose mindes he bended so willingly to imbrace their deliuerance. Or else they would hauehave cast her off, no lesse proudly, nor with lesse scorne, than the two sonnes in lawe of Lot did. But they are muche better prouided for, while they are set without the host, & so by straight charge are called to the deniall of their former life. For if they had bene immediately admitted, and ioyned vntounto the people, perhaps they would neuer hauehave thought of their vncleannesse, and so might hauehave bene frosen in it.
Now when they be placed apart, least they shoulde infecte the congregation with their uncleannesse, they are stricken with shame which might moue them to earnest repentaunce. For it is not to be thought, that they were remoued into a place of safetie, least any of the people should hauehave violently risen against them: for they should hauehave bene receiued with great fauour and gratulation of all men: but in the solitarie place they were more subiect to hurt. Wherefore, by this separation, their former vncleannesse was set before their eyes, least they being defiled, shoulde rashly rushe into the holie assemblie: but rather by this rudiment shoulde be taught, to chaunge their former life. For it followeth soone after, that they dwelt in the middest of the people: for when they were purged from their vncleannesse, they began to be taken none otherwise, than if they had bene descended from the stocke of Abraham. Finally, it signifieth, that after they had confessed them selues to hauehave liued before in filthinesse, they were admitted indifferently with the rest. And by this admission, Rahab receiued a singular fruite of her faith.
26 And Iosue sware, &c.) Therefore this consecration ought to preuaile, not onelyonly for one day, but to admonishe the posteritie of all ages, that this Citie was ouerthrowne by none other, but by God himselfe. Wherefore, he would hauehave ruines and waste places in steed of a tropheie to remaine for a perpetuall monument: because the new building woulde hauehave bene as a blotte, to wipe out the memorie of the miracle. Therefore, that the deformitie of the place, might renew the memorie of the power and grace of God vntounto the posteritie, Iosue decreeth with a seuere curse, that no man shoulde builde the Citie being once destroyed. And out of this place we gather, that the dullnesse of men hath neede of many helpes, least they burie the benefites of God in forgetfulnesse. Therefore, the sight of these ruines, in which the power of God was plainely seene, did as it were couertly reproue men for their vnthankefulnesse. The summe of the curse is this, That if any did euer attempt to builde vp Iericho againe, he should feele by vnhappie and lamentable successe, that it was a wicked and detestable worke. For, to lay the foundation vppon his eldest sonne, is as much, as to cast downe his sonne, that being brused and ouerwhelmed with a heape of stones, he might end his life miserably. So, to set vp the gates vponupon his younger sonne, signifieth as much, as to take in hande that building, which should not be finished, but by the death of his sonne. So he is condemned in his ofspring, which should runne headlong into so great madnesse. Neither did Iosue pronounce this curse of his owne head, but as he was a proclamer of the vengeance of God. So muche the more monstruous it is, that there was a man founde among the people of God, whom this terrible adiuration, conceiued in solemne woordes, could not refraine from suche sacrilegious rashnesse. For in the time of Achab, there arose vp one Hiel a Citizen of Bethel, which was so bolde to prouoke GOD, as it 1. Reg. 1….were of set purpose in this matter. But the holy historie doth testifie likewise, that the curse was not in vaine which God pronounced by the mouth of Iosue: for in Abiram his eldest sonne, he laide the foundation of new Iericho, and in Segub his younger sonne, he set vp the gates of it: that in the destruction of his children he might acknowledge, what it is to attempt any thing against the will of God and his determination.