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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 09.3-Victory at Jericho (Concluded) 6:1-27
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Gleanings In Joshua
9. Victory at Jericho (Concluded)
Joshua 6:1-27
The Obedience of Faith
"And it came to pass on the seventh day that they rose up 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" (Josh. 6:15). Israel was now put to a more exacting test than hitherto: once a day they had marched around Jericho for six consecutive days, but on the seventh they must do so no less than seven times. That illustrates a principle in the ways of God. In His dealings with His people the Lord develops their graces by submitting them to a variety of trials, which are harder and harder to bear. Was it not thus with "the father of all them that believe" (Rom. 4:11)? First, Abraham was called upon to leave his native land, and go forth not knowing whither. Then, after receiving promise from God of a son, his wife for many years remained barren. Finally, when the son was given and grown, the patriarch was bidden to offer him for a burnt offering. Do not expect your path to become easier, but rather that trials will be more severe. Why so? That the sufficiency of God's grace may be known.
Seek to visualize the course followed by Israel on this occasion: project yourself in spirit among them: remember they were "men of like passions with you. For six days they had apparently made fools of themselves before the eyes of the Canaanites, and they did so unmurmuringly. Six times more they repeated the process, yet without any Divine intervention or the slightest outward sign of success! The powerful walls of Jericho stood as firm as ever! What was the use of making still another journey around them when twelve had produced no tangible results? But they made no demur, nor declined such a seemingly senseless waste of time and energy. Instead, they carried out their orders. That is the most remarkable example of united obedience recorded in the Scriptures-emphasized here by the Spirit's telling us twice in this verse that "they compassed the city seven times." Admire then the grace of God which wrought so gloriously in and through them. He it was who subdued their corruptions and made them willing in the day of His power. Though trials increase in severity, so increased grace is given to bear them!
Here, as ever in Scripture, we should discern a blessed conjunction of the Divine and the human, and the latter concurring with the former. God wrought secretly by imparting to them the inclination and the impulse; they exercising the same by obedient action. Though a much more severe test was made of them on this seventh day, it is expressly recorded that "they rose early about the dawning of the day." That is the spirit in which to approach our tasks and perform our duties: with earnestness and enthusiasm, and not reluctantly and tardily. The more unpleasant the task, the sooner should it be tackled and disposed of. The harder be the duty, the more energetically should it be discharged. "Whatsoever thy hand findeth to do, do it with thy might" (Eccl. 9:10). This is not the time for the Christian to take his ease: he must "labor" before he enters into his rest (Heb. 4:11). He is not called to picnic, but to "fight the good fight of faith," and that implies strong opposition, and calls for the putting forth of all that is within us, if victory is to be ours.
"And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout, for the Lord hath given you the city" (v. 16). Note well when that promise was made to Israel. Not until they had fully discharged their duty, not until their obedience and patience had been severely tested, only after they had completed twelve circuits of the city, were they assured that God would deliver it into their hands. Does not that fact suggest that we make too much of the promises, or rather too little of the precepts to which they are attached? There has been a deplorable lack of balance at this point on the part of many preachers and writers. Comforting passages have been taken from their setting, and promises severed from the conditions by which they are qualified. The consoling of saints rather than the honoring of God is too often the aim of the pulpit. The manifestation of "good works" (Matthew 5:16) and the bearing of "much fruit" in our lives (John 15:8) are what most glorifies the Father.
"And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout." Previously they had been enjoined to preserve strict silence (v. 10). They were not to shout at their own caprice or pleasure, but only as and when their leader bade them-they must be completely subservient to his orders. Now the time had come for them to give one loud concerted shout. Why so? To indicate the victory was sure. But this latter command was a harder one than the former. The injunction to maintain a decorous silence was but a test of their morale; but this order for them to give a grand and general shout made a very real demand upon their faith and obedience, for it was to be made while the fortress still stood intact before them! Easy enough to shout after the victory; but this was to be given in assured anticipation of the same. It was faith's shout of conquest. It had been prophetically announced by Balaam, when he was moved to say of Israel, "the Lord his God is with him, and the shout of a king is among them" (Num. 23:21).
"And the city shall be accursed devoted ["devoted"-margin] even 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" (v. 17). This brings before us the dark side of the picture with the sole exception of Rahab and her family all within Jericho were doomed. They were accursed, being idolaters and flagrantly wicked. As such they were "devoted to the Lord," that is, set apart unto destruction, to the praise of the glory of His justice. "The Lord hath made all things for Himself: yea, even the wicked for the day of evil" (Prov. 16:4). True, God hath made a difference between them according to His purpose of election, yet, whether this one was "chosen to salvation" (2 Thess. 2:13) or that one was "before of old ordained to this condemnation" (Jude 1:4), both alike were created for the Divine glory. In the former, God makes manifest the riches of His mercy; in the latter, He displays the purity of His holiness and the verity of His righteousness. God's burning hatred against sin and His power to execute vengeance on all accursed to Him were solemnly demonstrated here at Jericho.
"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. 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" (vv. 18, 19). Their being forbidden to enrich themselves by any of the spoils of war was a further testing of Israel's obedience. Thereby they were taught not to set their hearts upon worldly wealth, nor heap up an abundance of it for themselves. As Matthew Henry pointed out, God had promised them a land flowing with milk and honey, not a land abounding with silver and gold, for He would have them live comfortably in it that they might serve Him cheerfully, but not covet either to trade with distant countries, or to hoard for after time." There was a special reason for this prohibition being laid upon Israel here (for we do not find it repeated subsequently) namely, that Jericho was the first fruits of Canaan, and therefore it was most fitting that it should be entirely devoted unto the Lord, and its treasures consecrated unto Him.
It is to be duly noted that Joshua was not acting on his own initiative nor was he prompted by his own understanding when he proscribed the possessions of the Canaanites, for Moses had given express orders, "The graven images of their gods shall ye burn with fire: thou shalt not desire the silver and gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God. Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it; but thou shalt utterly detest it, and thou shalt utterly abhor it" (Deut. 7:25, 26). There we see once again how Joshua was in all things, like his Antitype, regulated by Divine Law. Let us also point out how that this prohibition supplied yet another line in the typical picture which the capture of Jericho presents to us: when success attends the efforts of Christ's servants, they must be particularly on their guard against taking any credit unto themselves: all the glory must be ascribed to God alone!
"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 walls of Jericho fell down flat, so that the people went up into the city, every man straight before him, and they took the city" (v. 20). Here was the grand reward of Israel's courage, obedience and patience. Looking at it from one viewpoint, it must be said that the walls of Jericho fell down by the alone act of God, for no human hand or power contributed to it in the least. Yet from another viewpoint, the miracle may be justly attributed unto Israel: "By faith the walls of Jericho fell down after they were compassed about seven days" (Heb. 11:30). From yet another angle it is equally permissible and correct to say that Jericho fell in response to their implicit obedience. Nor is there the slightest inconsistency in those three statements: far from being contradictory, they are complementary if preserved in the above order. Though He certainly is not restricted thereto, yet God is pleased, generally, to work in response to the faith and obedience of His people.
It is a very serious mistake to suppose that faith is restricted to a resting upon God's promises: it is equally to be exercised in complying with His precepts. Trusting God is only one part of faith's work. It is far too little recognized that conforming to God's revealed will is also required of faith. Faith always has to do with God: He is its Object and His Word is its Rule and Regulator. It was by faith that Noah and his family were delivered from the flood, yet it was because he took to heart the warning God gave him, and being moved with fear complied with His directions and "prepared an ark to the saving of his house" (Heb. 11:7). It was by faith that Abraham received the land of Canaan for an inheritance, yet in order thereto, when. he was called to leave his home he "obeyed and went out not knowing whither he went" (Heb. 11:8). The man after God's own heart did something more than confide in Him: "I have believed Thy commandments" (Ps. 119:66) he declared. The Divine commandments, equally with the Divine promises, were the objects of his faith. Are they of your faith, my reader?
"By faith the walls of Jericho fell down, after they were compassed about seven days" (Heb. 11:30). For the benefit of the many young preachers who take this magazine we propose to sermonize that verse, and at the same time summarize what has been before us in Joshua 6. Let us consider the daring of their faith. When Israel crossed the Jordan, they, as it were, burned all their bridges and boats behind them. It was not only the "armed men," but the whole congregation which was involved. Flight was impossible, and there was no fortress in which to shelter, nor even houses to which they could retire. They were now in the enemy's territory, completely exposed to him. To advance unto Jericho and to march quietly around its walls (within which were "men of valor"-verse l) seemed a perilous undertaking, for what was to hinder the Canaanites from shooting at them, or casting down rocks upon them? It was truly an adventure of faith, and it is adventuresome faith which God delights to honor. Unbelief is hesitant and timorous, but daring faith is confident and courageous. "The wicked flee when no man pursueth: but the righteous are bold as a lion" (Prov. 28:1). O to be strong in the Lord, and in the power of His might.
There are three degrees of faith. There is a faith which reposes on the truth of the Gospel, when the weary and heavy-laden sinner comes to Christ and rests his soul upon His atoning sacrifice. There is a faith which reckons, counting upon the veracity and fidelity of God to fulfill His promises and undertake for us (Rom. 4:21; 2 Timothy 1:12). There is also a faith which risks, which dares something for the Lord. That kind of faith was exemplified by Moses when he ventured to confront the king of Egypt, and make known to him Jehovah's demands. This daring faith was manifested by David, when with naught but a sling and some pebbles he went forth and engaged the mighty Goliath. It was demonstrated by Elijah, when single-handed he contested with the hosts of Jezebel's false prophets on Mount Carmel. We see it again in Daniel, when he dared to be cast into the den of lions rather than comply with the idolatrous edict of Babylon's king; and when his three fellows refused to be intimidated by the fiery furnace. We behold it again and again in the ministry and journeys of the apostle Paul, who shrank not from perils of every conceivable kind, that he might preach the unsearchable riches of Christ.
In the sequel to each of the above cases, we behold how God honored those trusting and brave hearts. God may indeed severely try, but in the end it will be seen that He never confounds or puts to shame those whose eyes are fixed steadfastly upon Himself, seeking His glory. It is venturesome faith which He ever delights to reward. When those who carried the man sick of the palsy were unable to get near Christ because of the press, and therefore broke through the roof and lowered the sufferer, so far from charging them with impudence or presumption "when Jesus saw their faith" He owned the same by healing the sick man (Mark 2:5). When Peter essayed to walk unto Him upon the sea, Christ rebuked him not for his rashness, but because his faith wavered. Luther would not be deterred by his friends from going to Worms, saying he would do so though every the on its houses were a devil. George Muller feared not to count upon God to feed and clothe his two thousand orphans, refusing to make an appeal (direct or indirect) for funds. How such examples shame the churches today! How few are prepared to risk anything in the Lord's service!
Consider next the obedience of Israel's faith-here the most prominent feature of all. Joshua himself, the priests, the armed men, the body of the people, carried out all their directions to the letter. The method prescribed and the means appointed not only appeared to be utterly inadequate to reason, but senseless; nevertheless they were strictly complied with. To do nothing more than walk around the powerful walls of Jericho and for the priests to blow upon their trumpets of rams' horns, seemed a childish and ridiculous performance, yet that was what they had been bidden to do. Unquestioning submission to God's revealed will, an exact carrying out of His instructions. employing none other than those means which He has assigned, is what God requires from us, both in the performance of our daily duties and in that which pertains more especially to His worship and service. We are forbidden to lean unto our own understandings or resort unto our own devices. God has plainly declared His mind unto us in the Holy Scriptures, and they are to be the alone Rule and Regulator of all our actions. Implicit obedience unto the Lord is absolutely essential if we are to have His blessing upon our efforts.
Reader, the Divine commandments and precepts often appear strange unto fleshly wisdom. How absurd did God's order appear to the great Naaman when he was bidden to bathe his leprous body in the Jordan; yet there was no healing for him until he complied with the same. How contrary was it to all human ideas for God to send His prophet to be fed for many months by a widow who had naught but a handful of meal and a little oil; yet under Him, it proved amply sufficient. What a testing of Simon's submission when Christ told him to let down the nets for a draught: they had toiled all night and taken nothing, yet said the apostle "nevertheless at Thy word I will let down the net" (Luke 5:5). How unreasonable it must have seemed to the Twelve when Christ bade them tell the vast multitude to sit down and only five loaves and two little fishes were in sight! And how unreasonable does it now appear unto the majority of preachers and members to heed the call to cast away all the fleshly and worldly devices which have been brought into the churches, substituting fasting and prayer, and counting upon God to bless the preaching of His own Word.
"The obedience of faith" (Rom. 16:26). Weigh well those words. Too often has it been affirmed that obedience is an effect or fruit of faith. Obedience is an essential element of faith: the one can no more be separated from the other than can the light and heat of the sun. Where there is no true obedience, there is no real faith God-wards. The Gospel requires obedience as truly as it does reliance, for it bids the rebel sinner throw down the weapons of his warfare against God, to repent of his wickedness, and to surrender to the Lordship and yoke of Christ. In 2 Peter 2:21, the Gospel is designated "the Holy Commandment," and in 2 Thessalonians 1:8, we are told that Christ will yet take vengeance upon them "that obey not the Gospel of our Lord Jesus Christ" which goes on to give the solemn answer to that searching question "What shall the end be of them that obey not the Gospel of God?" (1 Pet. 4:17), namely, they "shall be punished with everlasting destruction from the presence of the Lord." The Gospel does far more than issue an invitation to "receive Christ as a personal Savior" or offer pardon to all who do so; it first makes known the holy requirements of God for us to forsake our evil ways and submit ourselves to the just claims of Christ.
Christ "became the Author of eternal salvation unto all them that obey Him" (Heb. 5:9): not simply those who trust in Him. In like manner, the Holy Spirit is by God "given to them that obey Him" (Acts 5:22). As we began, so must we continue, and be able to say with David "Teach me good judgment and knowledge, for I have believed Thy commandments" (Ps. 119:66). The commandments neither sway the conscience nor incline the affections until they be received as from God. "As the promises are not believed with a lively faith unless they draw off the heart from carnal vanities to seek that happiness which they offer to us; so the precepts are not believed rightly unless we be fully resolved to acquiesce in them as the only rule to guide us in the obtaining of that happiness, and to adhere to them, and to do them" (Manton). To "believe God's commandments" is to hear His voice in them, to submit to His authority, to have our hearts and actions governed by His revealed will in them. If we heed not God concerning our present duties, we do but deceive ourselves when we imagine we are trusting Him with respect to future privileges. We must consent to the commandments as good and blessed in themselves, and love them as issuing from our Father.
The Discipline of Faith
"By faith the walls of Jericho fell down, after they were compassed about seven days" (Heb. 11:30). In our last we contemplated the daring and obedience of Israel's faith on this memorable occasion, and now we turn to observe the discipline of it. We have reference to Joshua 6:10, where we learn that the people were commanded, "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." That injunction constituted a very real test of their morale. For all that host of Israel to preserve strict silence as they journeyed around Jericho's walls was a severe restraint upon their natural inclinations-the more so that no explanation for the same was furnished them. There are times when to preserve silence is far harder than for us to express, what is on our minds. The tongue is an unruly member, yet God requires us to control the exercise of it, and there are occasions when to be mute is a manifestation of grace which is honoring to Him. Such was the case when fire from the Lord devoured the presumptuous sons of Aaron, and their father "held his peace" (Lev. 10:3), and when David was sorely chastised by God and he was dumb, and opened not his mouth" (Ps. 39:9)!
How often are the sinews of faith cut by the injudicious and unfriendly criticisms of those who pose as our Christian friends, who so far from encouraging us to adhere strictly to our Rule, would have us conform to this world! How often is the servant of Christ hindered by the God-dishonoring counsels and carnal suggestions of church members when he seeks to employ none but spiritual weapons! How much mischief is wrought by those who are perpetually talking about the difficulties confronting us! The soldiers of Christ must be trained: faith must be disciplined: each one in the ranks of the Lord's hosts must learn there is "a time to keep silent and a time to speak" (Ecclesiastes 3:7). The children of Israel must neither make any sally upon this garrison of the Canaanites, nor employ the customary war-cries of assailants, but, instead, preserve a solemn silence as in sacred procession they encompassed the city. That might have conveyed the impression that they were lacking in spirit and zeal, thereby rendering them increasingly despicable in the sight of their enemies, yet that was the manner in which they were required to conduct themselves. God delights to make use of contemptible instruments and means, that the glory may be His alone.
We turn next to consider the patience of their faith, which was conspicuously evidenced here. The walls of Jericho did not fall down the first day nor the sixth that Israel marched around them, but only "after they had been compassed about seven days." Nor did they fall the first time they were encompassed on the seventh day, but not until after seven circuits had been made on that day. No less than thirteen journeys around them were completed before the power of God was displayed. Why so? To test their patience as well as their courage and obedience. They must be kept waiting on the Lord. "As promised deliverances must be expected in God's way so they must be expected in God's time" (Matthew Henry). Israel were required to carry out the orders they had received, to persevere in the performance of duty, and leave the issue with the Lord. The race is not to the swift, nor the battle to the strong, but to those who are steadfast and persistent. "It is good [though we may not think so at the time] that a man should both hope and quietly wait for the salvation [deliverance] of the Lord" (Lam. 3:26).
Observe how one Scripture throws light upon another: Hebrews 11:30, does not tell us that Israel encompassed Jericho seven times on the seventh day, nor does Joshua 6 inform us that they did so "by faith." As pointed out previously, neither the priests nor the people received any assurance from Joshua that success would attend their efforts: they are seen there simply complying strictly and patiently with the instructions they had been given. But in Hebrews 11 the Holy Spirit discloses to us that they acted in faith. But how could that be, seeing they had no promise to rest upon? We wonder if that question presents any difficulty to the reader. We hope not, for it is a mistake to suppose there can be no faith in God unless we have some definite word from Him to warrant it. So far as Scripture acquaints us, when Abraham was told to sacrifice Isaac upon the altar, he received no promise that he would be restored to him again; nevertheless, it was "by faith" he offered Isaac "accounting that God was able to raise him up, even from the dead" (Heb. 11:19). David had no promise that he would slay Goliath, yet he had full confidence that God would enable him to do so. Daniel had no guarantee of deliverance from the lions, yet he "believed in his God" for protection from them (Josh. 6:23).
Faith has to do with a known God, with One who is a living reality to the soul, with One who can be counted upon to undertake for us. It is God in His revealed character, as made known to us in His Word, God in Christ in covenant relation to us, who is the Object of faith. True, a definite promise makes it easier to act faith, yet is not the Promiser greater than the promises, as the Giver is to all His gifts! And when we are unable to locate a promise which precisely meets our particular case, that should not deter us from having implicit confidence in God Himself. When David was guilty of the terrible sins of adultery and murder, there was no sacrifice under the law available for such crimes, but he had recourse to the known mercy of God (Ps. 51:1)-the infinite mercy of an infinite God; nor was he confounded. So with Israel before Jericho. They had for years been supernaturally fed in the wilderness, and unfailingly guided by the pillar of cloud and fire. They had witnessed the miracle-working power of Jehovah acting on their behalf in opening a way for them through the Jordan. And now they confidently counted upon His showing Himself strong in their behalf in overthrowing this mighty citadel.
Yes, it was "by faith," in the daring and obedience of faith, they acted, trusting God to work for them. But He was pleased to put their faith to a severe proof: they were required to exercise "the patience of hope" (1 Thess. 1:3), to persevere in the course God had appointed, expecting Him to honor the same. Yea, to repeat their performance again and again, and still without the least sign of their efforts being rewarded. Why so? To make it the more evident that the conquest of Canaan was of the Lord and not of them. Each fruitless journey around the city made it increasingly apparent that their enemies were to be overcome not by their power but by God's. What a lesson is there here for each of us. "My soul, wait thou only upon God, for my expectation is from Him" (Ps. 62:5). "Therefore will the Lord wait, that He may be gracious unto you . . . blessed are they that wait for Him" (Isa. 30:18). But is it not at that very point most of us fail the worst? How easily we become discouraged if our efforts do not meet with prompt success, or if our prayers be not speedily answered! How impatient is the flesh!
"For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Heb. 10:36). Indeed we have, for each of us is very prone to say of the Lord, as his mother said of Sisera, "Why is His chariot so long in coming, why tarry the wheels of His chariot" (Judg. 5:28). Speaking to His disciples, the Lord Jesus declared, "Men ought always to pray, and not to faint" (Luke 18:1). How much we need to take that word to heart! How often have we "fainted" when victory was almost in sight! We become discouraged when our "Jericho" does not fall the first or second time it is encompassed. Most of us find it much harder to wait than to believe, yet we prove by painful experience that our fretful impatience accomplishes no good nor speeds the desired event a single moment. Let us be more definite and earnest in begging the Holy Spirit to work this grace of patience in us, and to be "watching thereunto with all perseverance" (Eph. 6:18), assured that "in due season we shall reap, if we faint not."
Consider for a moment the assurance of their faith-a striking proof of which was given by them in what is recorded in Joshua 6:20. There we are told, "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." Twice over in that verse does the Holy Spirit record that which was so honoring to the Lord. During all their circuits of the city, they had been bidden to maintain a complete silence, but when their obedience and patience had been fully tested, they were ordered to "shout," for said their leader "the Lord hath given you the city" (v. 26). But mark it well, that shout must be made while the powerful walls still stood intact! It was therefore a shout of faith, of confidence in God, of full assurance that He would appear in their behalf and recompense their "patient continuance in well doing." That shout signified their strong persuasion that victory was certain. That is what assurance consists of: an unshakable belief that God will make good His Word, a steadfast reliance that He will reward those that seek Him diligently (Heb. 11:6).
That concerted and loud shout of Israel before the actual event was one of confident expectation. By such assurance God is greatly glorified. Though Abraham was about a hundred years old and his wife's womb dead, when he received promise of a son he was "fully persuaded that what God had promised He was able also to perform" (Rom. 4:21). When the son of the woman of Shunem died, so strong was her faith that, though none had previously been restored to life, she confidently expected her son to be revived (2 Kings 4)-her actions in verse 21 and her words in verse 23 evince the same. Of our Lord's mother it is said, "Blessed is she which believed that there shall be a performance of those things which were told her from the Lord" (Luke 1:45). To the distressed mariners Paul said, "Be of good cheer, for I believe God, that it shall be even as it was told me" (Acts 27:25). What examples are these of the heart's full reliance upon God while outward appearances were quite unpromising! When Moffatt, the missionary who had labored for years among the Bechuanas without seeing a single seal to his ministry, received a letter from friends in England who wished to make him a present, asking him to specify what it should be, he answered, "A communion set"! Months after, when it arrived, more than a dozen converted natives sat down with him to remember the Lord's death. Say not "How wonderful" but "How deplorable I do not trust Him more fully."
Take note of the renunciation of their faith. Israel's being forbidden to seize the spoils of war, and being told that the silver and gold must be "consecrated unto the Lord" (vv. 18, 19), teaches us that real faith takes no credit unto its subject, but ascribes all the honor of its performances unto the Giver. Faith precludes all boasting and self-congratulation (Eph. 2:8, 9). Faith belongs to those who are "poor in spirit." So far from promoting Laodicean self-esteem, it humbles us unto the dust, causing us to look away from self unto God. It is a self-emptying grace, moving us to stretch forth the beggar's hand. Consequently, it takes no praise to itself, but gives the whole unto its Bestower. Its language is "Not unto us, O Lord, not unto us, but unto Thy name give glory, for Thy mercy, for Thy truth's sake" (Ps. 115:1). Blessedly was this exemplified by Abraham. When the Lord gave him the victory over Chedorlaomer, and the king of Sodom invited him to take the spoils unto himself, Abraham answered, "I have lifted up my hand unto the Lord, that I will not take from a thread to a shoe-latchet . . . lest thou shouldest say, I have made Abraham rich" (Gen. 14:22, 23)!
Finally, behold the triumph of faith. "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" (v. 20). Nothing can stand before faith: the most formidable obstacles give way to it. "All things are possible to him that believeth" (Mark 9:23) as the whole of Hebrew 11 clearly shows. The language of an expectant faith is, "Through God we shall do valiantly, for He it is that shall tread down our enemies" (Ps. 50:12), because faith looks away from self, with all its infirmities and limitations, unto the Almighty. "This is the victory that overcometh the world: our faith" (1 John 5:4): when it is in exercise, the world can neither enthrall nor intimidate, for it elevates the heart above the creature. Israel's capture of Jericho is recorded for the encouragement of the saints of all generations, and our lengthy consideration of the same will have been in vain unless it has put new life into us as it has demonstrated afresh the invincibility of God's purpose, the sufficiency of His power, and His readiness to put it forth on the behalf of those who render implicit obedience to His revealed will and count upon His rewarding the same.
"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" (v. 21). For several centuries the long-suffering of God had waited because "the iniquity of the Amorites was not yet full" (Gen. 15:16). Forty years previously, in the first year of the Exodus, the Lord had solemnly threatened them, bringing the sword of Israel to the borders of Canaan, and then withdrawing His hand for a time, giving them a further respite. But the period of waiting was now over. That united shout from Israel was the sign that the Lord would tarry no longer, that the day of His wrath was come. All the guilty inhabitants of Jericho were made a solemn and awful sacrifice to the Divine justice. "The Canaanites were ripe for destruction, and the Lord was pleased, instead of destroying them by a pestilence, a famine, an earthquake, a devastating fire from heaven, to employ the Israelites as the executioners of His vengeance, both for their warning and instruction, and for that of all who read these records. Had an angel been commissioned to slay them (as one did Sennacherib's army: 2 Kings 19:35), who would have charged Him with iniquity or cruelty? In all public calamities infants are involved and tens of thousands die with great agony every year.
"Now either God is not the agent in these calamities, which opinion-though often implied in man's reasonings on these subjects-is not far from atheism; or they must consist with the most perfect justice and goodness. What injustice then could there be in ordering the destruction of a guilty race by the sword of His people? Or what injustice can be charged on them while executing His express commission, as ratified by undeniable miracles? It is evident that the hand of God would be far more noticed in these uncommon events than if He had destroyed His enemies by the ordinary course of second causes. The malignity of sin, with the indignation of Goal against sinners, and His power and determination to inflict condign punishment on them, would be far more conspicuous and impressive. In short, every man who by reading the account of these awful judgments, in any age or place, has been led to a deeper sense of the evil of sin, and warned to repent and seek mercy from the Lord, will to eternal ages glorify the Divine wisdom and goodness, in the very dispensations which embolden the blasphemies of the impenitent and unbelieving" (Thomas Scott). "Behold therefore the goodness and severity of God" (Rom. 11:22): the latter is as truly a Divine perfection as is the former.
In verses 22-25 we see how the promise given to Rahab in Joshua 2:14, 19, was made good: "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace" (Heb. 11:31). Therein we behold the mercy of God unto those who really turn to and believe in Him. The inhabitants of Canaan had heard of Jehovah's drying up the waters of the Red Sea, and of Israel's destroying of Sihon and Og, but Rahab alone believed "that the Lord hath given you the land" (Josh. 2:9, 10). She evidenced her faith by receiving the two spies with good will, and sheltering those servants of God from their foes at the hazard of her own life (illustrating the principle that faith ever requires self-denial), and by a strict compliance with their instructions. The blessed consequence and sequel was that she "perished not with them that believed not." The preservation of her house, which was "upon the town wall" (Josh. 2:15), was as manifest a miracle as was the falling down of all other parts of it, and typified the eternal security of those who trust in the Lord.
Let us now briefly epitomize some of the many important lessons inculcated and illustrated by the contents of Joshua 6:1. Closed doors and high walls are no insuperable obstacle when God be for us and with us: Acts 12:10 (v. 1). 2. Faith is to behold that which is invisible to sight and reason: John 8:56; Hebrews 11:1 (v. 2). 3. Divine promises do not render needless the discharge of responsibility (v. 3). 4. God pours contempt on human pride by appointing means which are contemptible in the eyes of the world (v. 4). 5. Encouragements (v. 5) are not to be bandied about promiscuously, but given to the diligent and faithful (v. 16). 6. The "ark," in which was the Law and the "trumpets of jubilee" which announced the Gospel, tells, of the preacher's twofold work (v. 6). 7. The rank and the of God's people are required to support and hearten His ministers (v. 7). 8. The Lord's presence with them (Matthew 28:20) is what is to animate and regulate His ministers (v. 7). 9. The position of honor is reserved for the ark and the priests: Hebrews 13:7, 17; 1 Thessalonians 5:12, 13 (v. 9). 10. Muffle not the Gospel trumpet and let it give forth no uncertain sound: 1 Corinthians 14:8 (v. 9). 11. We must be "swift to hear, slow to speak": James 1:19; 1 Peter 3:15 (v. 10). 12. All murmuring against God and unwarrantable criticisms of His servants must be suppressed (v. 10).
13. God takes note of and appreciates thoroughness, the completing of each task assigned (v. 11). 14. Punctuality, diligence, whole-heartedness, must ever characterize the servant of Christ (v. 12). 15. Though no visible results appear, the priests must blow their trumpets "continually" (v. 13). 16. Patience and perseverance are called for in the discharge of all our God-given duties (v. 14). 17. The more trying and difficult the task, the more earnestly should we set ourselves to it (v. 15). 18. When success is delayed, our efforts are to be increased and not diminished (v. 15). 19. We must not be discouraged over the lack of early success, but let patience have her perfect work (v. 15). 20. God's promise is to be faithfully relied upon during the time when there is no indication of its fulfillment (v. 16). 21. Though saints as such have no commission to speak in public, yet their mouths are to utter the Lord's praise (v. 16). 22. It is implicit confidence in Himself which the Lord ever delights to honor-"when" (v. 16). 23. The whole world lieth in the Wicked One and is under the wrath of God (v. 17). 24. We bring trouble upon ourselves when we set our affection on earthly things (v. 18). 25. God never confounds those who trust and obey Him (v. 18). 26. The most unlikely means are used by God in the doing of great things (v. 20). 27. Eternal destruction is the portion of all out of Christ (v. 21), eternal security of those who trust Him (vv. 22, 23). 28. Build not again the things you have destroyed or renounced: Galatians 2:18 (v. 26; cf. Psalm 85:8).
9. Victory at Jericho (Concluded)
Joshua 6:1-27
The Obedience of Faith
"And it came to pass on the seventh day that they rose up 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" (Josh. 6:15). Israel was now put to a more exacting test than hitherto: once a day they had marched around Jericho for six consecutive days, but on the seventh they must do so no less than seven times. That illustrates a principle in the ways of God. In His dealings with His people the Lord develops their graces by submitting them to a variety of trials, which are harder and harder to bear. Was it not thus with "the father of all them that believe" (Rom. 4:11)? First, Abraham was called upon to leave his native land, and go forth not knowing whither. Then, after receiving promise from God of a son, his wife for many years remained barren. Finally, when the son was given and grown, the patriarch was bidden to offer him for a burnt offering. Do not expect your path to become easier, but rather that trials will be more severe. Why so? That the sufficiency of God's grace may be known.
Seek to visualize the course followed by Israel on this occasion: project yourself in spirit among them: remember they were "men of like passions with you. For six days they had apparently made fools of themselves before the eyes of the Canaanites, and they did so unmurmuringly. Six times more they repeated the process, yet without any Divine intervention or the slightest outward sign of success! The powerful walls of Jericho stood as firm as ever! What was the use of making still another journey around them when twelve had produced no tangible results? But they made no demur, nor declined such a seemingly senseless waste of time and energy. Instead, they carried out their orders. That is the most remarkable example of united obedience recorded in the Scriptures-emphasized here by the Spirit's telling us twice in this verse that "they compassed the city seven times." Admire then the grace of God which wrought so gloriously in and through them. He it was who subdued their corruptions and made them willing in the day of His power. Though trials increase in severity, so increased grace is given to bear them!
Here, as ever in Scripture, we should discern a blessed conjunction of the Divine and the human, and the latter concurring with the former. God wrought secretly by imparting to them the inclination and the impulse; they exercising the same by obedient action. Though a much more severe test was made of them on this seventh day, it is expressly recorded that "they rose early about the dawning of the day." That is the spirit in which to approach our tasks and perform our duties: with earnestness and enthusiasm, and not reluctantly and tardily. The more unpleasant the task, the sooner should it be tackled and disposed of. The harder be the duty, the more energetically should it be discharged. "Whatsoever thy hand findeth to do, do it with thy might" (Eccl. 9:10). This is not the time for the Christian to take his ease: he must "labor" before he enters into his rest (Heb. 4:11). He is not called to picnic, but to "fight the good fight of faith," and that implies strong opposition, and calls for the putting forth of all that is within us, if victory is to be ours.
"And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout, for the Lord hath given you the city" (v. 16). Note well when that promise was made to Israel. Not until they had fully discharged their duty, not until their obedience and patience had been severely tested, only after they had completed twelve circuits of the city, were they assured that God would deliver it into their hands. Does not that fact suggest that we make too much of the promises, or rather too little of the precepts to which they are attached? There has been a deplorable lack of balance at this point on the part of many preachers and writers. Comforting passages have been taken from their setting, and promises severed from the conditions by which they are qualified. The consoling of saints rather than the honoring of God is too often the aim of the pulpit. The manifestation of "good works" (Matthew 5:16) and the bearing of "much fruit" in our lives (John 15:8) are what most glorifies the Father.
"And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout." Previously they had been enjoined to preserve strict silence (v. 10). They were not to shout at their own caprice or pleasure, but only as and when their leader bade them-they must be completely subservient to his orders. Now the time had come for them to give one loud concerted shout. Why so? To indicate the victory was sure. But this latter command was a harder one than the former. The injunction to maintain a decorous silence was but a test of their morale; but this order for them to give a grand and general shout made a very real demand upon their faith and obedience, for it was to be made while the fortress still stood intact before them! Easy enough to shout after the victory; but this was to be given in assured anticipation of the same. It was faith's shout of conquest. It had been prophetically announced by Balaam, when he was moved to say of Israel, "the Lord his God is with him, and the shout of a king is among them" (Num. 23:21).
"And the city shall be accursed devoted ["devoted"-margin] even 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" (v. 17). This brings before us the dark side of the picture with the sole exception of Rahab and her family all within Jericho were doomed. They were accursed, being idolaters and flagrantly wicked. As such they were "devoted to the Lord," that is, set apart unto destruction, to the praise of the glory of His justice. "The Lord hath made all things for Himself: yea, even the wicked for the day of evil" (Prov. 16:4). True, God hath made a difference between them according to His purpose of election, yet, whether this one was "chosen to salvation" (2 Thess. 2:13) or that one was "before of old ordained to this condemnation" (Jude 1:4), both alike were created for the Divine glory. In the former, God makes manifest the riches of His mercy; in the latter, He displays the purity of His holiness and the verity of His righteousness. God's burning hatred against sin and His power to execute vengeance on all accursed to Him were solemnly demonstrated here at Jericho.
"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. 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" (vv. 18, 19). Their being forbidden to enrich themselves by any of the spoils of war was a further testing of Israel's obedience. Thereby they were taught not to set their hearts upon worldly wealth, nor heap up an abundance of it for themselves. As Matthew Henry pointed out, God had promised them a land flowing with milk and honey, not a land abounding with silver and gold, for He would have them live comfortably in it that they might serve Him cheerfully, but not covet either to trade with distant countries, or to hoard for after time." There was a special reason for this prohibition being laid upon Israel here (for we do not find it repeated subsequently) namely, that Jericho was the first fruits of Canaan, and therefore it was most fitting that it should be entirely devoted unto the Lord, and its treasures consecrated unto Him.
It is to be duly noted that Joshua was not acting on his own initiative nor was he prompted by his own understanding when he proscribed the possessions of the Canaanites, for Moses had given express orders, "The graven images of their gods shall ye burn with fire: thou shalt not desire the silver and gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God. Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it; but thou shalt utterly detest it, and thou shalt utterly abhor it" (Deut. 7:25, 26). There we see once again how Joshua was in all things, like his Antitype, regulated by Divine Law. Let us also point out how that this prohibition supplied yet another line in the typical picture which the capture of Jericho presents to us: when success attends the efforts of Christ's servants, they must be particularly on their guard against taking any credit unto themselves: all the glory must be ascribed to God alone!
"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 walls of Jericho fell down flat, so that the people went up into the city, every man straight before him, and they took the city" (v. 20). Here was the grand reward of Israel's courage, obedience and patience. Looking at it from one viewpoint, it must be said that the walls of Jericho fell down by the alone act of God, for no human hand or power contributed to it in the least. Yet from another viewpoint, the miracle may be justly attributed unto Israel: "By faith the walls of Jericho fell down after they were compassed about seven days" (Heb. 11:30). From yet another angle it is equally permissible and correct to say that Jericho fell in response to their implicit obedience. Nor is there the slightest inconsistency in those three statements: far from being contradictory, they are complementary if preserved in the above order. Though He certainly is not restricted thereto, yet God is pleased, generally, to work in response to the faith and obedience of His people.
It is a very serious mistake to suppose that faith is restricted to a resting upon God's promises: it is equally to be exercised in complying with His precepts. Trusting God is only one part of faith's work. It is far too little recognized that conforming to God's revealed will is also required of faith. Faith always has to do with God: He is its Object and His Word is its Rule and Regulator. It was by faith that Noah and his family were delivered from the flood, yet it was because he took to heart the warning God gave him, and being moved with fear complied with His directions and "prepared an ark to the saving of his house" (Heb. 11:7). It was by faith that Abraham received the land of Canaan for an inheritance, yet in order thereto, when. he was called to leave his home he "obeyed and went out not knowing whither he went" (Heb. 11:8). The man after God's own heart did something more than confide in Him: "I have believed Thy commandments" (Ps. 119:66) he declared. The Divine commandments, equally with the Divine promises, were the objects of his faith. Are they of your faith, my reader?
"By faith the walls of Jericho fell down, after they were compassed about seven days" (Heb. 11:30). For the benefit of the many young preachers who take this magazine we propose to sermonize that verse, and at the same time summarize what has been before us in Joshua 6. Let us consider the daring of their faith. When Israel crossed the Jordan, they, as it were, burned all their bridges and boats behind them. It was not only the "armed men," but the whole congregation which was involved. Flight was impossible, and there was no fortress in which to shelter, nor even houses to which they could retire. They were now in the enemy's territory, completely exposed to him. To advance unto Jericho and to march quietly around its walls (within which were "men of valor"-verse l) seemed a perilous undertaking, for what was to hinder the Canaanites from shooting at them, or casting down rocks upon them? It was truly an adventure of faith, and it is adventuresome faith which God delights to honor. Unbelief is hesitant and timorous, but daring faith is confident and courageous. "The wicked flee when no man pursueth: but the righteous are bold as a lion" (Prov. 28:1). O to be strong in the Lord, and in the power of His might.
There are three degrees of faith. There is a faith which reposes on the truth of the Gospel, when the weary and heavy-laden sinner comes to Christ and rests his soul upon His atoning sacrifice. There is a faith which reckons, counting upon the veracity and fidelity of God to fulfill His promises and undertake for us (Rom. 4:21; 2 Timothy 1:12). There is also a faith which risks, which dares something for the Lord. That kind of faith was exemplified by Moses when he ventured to confront the king of Egypt, and make known to him Jehovah's demands. This daring faith was manifested by David, when with naught but a sling and some pebbles he went forth and engaged the mighty Goliath. It was demonstrated by Elijah, when single-handed he contested with the hosts of Jezebel's false prophets on Mount Carmel. We see it again in Daniel, when he dared to be cast into the den of lions rather than comply with the idolatrous edict of Babylon's king; and when his three fellows refused to be intimidated by the fiery furnace. We behold it again and again in the ministry and journeys of the apostle Paul, who shrank not from perils of every conceivable kind, that he might preach the unsearchable riches of Christ.
In the sequel to each of the above cases, we behold how God honored those trusting and brave hearts. God may indeed severely try, but in the end it will be seen that He never confounds or puts to shame those whose eyes are fixed steadfastly upon Himself, seeking His glory. It is venturesome faith which He ever delights to reward. When those who carried the man sick of the palsy were unable to get near Christ because of the press, and therefore broke through the roof and lowered the sufferer, so far from charging them with impudence or presumption "when Jesus saw their faith" He owned the same by healing the sick man (Mark 2:5). When Peter essayed to walk unto Him upon the sea, Christ rebuked him not for his rashness, but because his faith wavered. Luther would not be deterred by his friends from going to Worms, saying he would do so though every the on its houses were a devil. George Muller feared not to count upon God to feed and clothe his two thousand orphans, refusing to make an appeal (direct or indirect) for funds. How such examples shame the churches today! How few are prepared to risk anything in the Lord's service!
Consider next the obedience of Israel's faith-here the most prominent feature of all. Joshua himself, the priests, the armed men, the body of the people, carried out all their directions to the letter. The method prescribed and the means appointed not only appeared to be utterly inadequate to reason, but senseless; nevertheless they were strictly complied with. To do nothing more than walk around the powerful walls of Jericho and for the priests to blow upon their trumpets of rams' horns, seemed a childish and ridiculous performance, yet that was what they had been bidden to do. Unquestioning submission to God's revealed will, an exact carrying out of His instructions. employing none other than those means which He has assigned, is what God requires from us, both in the performance of our daily duties and in that which pertains more especially to His worship and service. We are forbidden to lean unto our own understandings or resort unto our own devices. God has plainly declared His mind unto us in the Holy Scriptures, and they are to be the alone Rule and Regulator of all our actions. Implicit obedience unto the Lord is absolutely essential if we are to have His blessing upon our efforts.
Reader, the Divine commandments and precepts often appear strange unto fleshly wisdom. How absurd did God's order appear to the great Naaman when he was bidden to bathe his leprous body in the Jordan; yet there was no healing for him until he complied with the same. How contrary was it to all human ideas for God to send His prophet to be fed for many months by a widow who had naught but a handful of meal and a little oil; yet under Him, it proved amply sufficient. What a testing of Simon's submission when Christ told him to let down the nets for a draught: they had toiled all night and taken nothing, yet said the apostle "nevertheless at Thy word I will let down the net" (Luke 5:5). How unreasonable it must have seemed to the Twelve when Christ bade them tell the vast multitude to sit down and only five loaves and two little fishes were in sight! And how unreasonable does it now appear unto the majority of preachers and members to heed the call to cast away all the fleshly and worldly devices which have been brought into the churches, substituting fasting and prayer, and counting upon God to bless the preaching of His own Word.
"The obedience of faith" (Rom. 16:26). Weigh well those words. Too often has it been affirmed that obedience is an effect or fruit of faith. Obedience is an essential element of faith: the one can no more be separated from the other than can the light and heat of the sun. Where there is no true obedience, there is no real faith God-wards. The Gospel requires obedience as truly as it does reliance, for it bids the rebel sinner throw down the weapons of his warfare against God, to repent of his wickedness, and to surrender to the Lordship and yoke of Christ. In 2 Peter 2:21, the Gospel is designated "the Holy Commandment," and in 2 Thessalonians 1:8, we are told that Christ will yet take vengeance upon them "that obey not the Gospel of our Lord Jesus Christ" which goes on to give the solemn answer to that searching question "What shall the end be of them that obey not the Gospel of God?" (1 Pet. 4:17), namely, they "shall be punished with everlasting destruction from the presence of the Lord." The Gospel does far more than issue an invitation to "receive Christ as a personal Savior" or offer pardon to all who do so; it first makes known the holy requirements of God for us to forsake our evil ways and submit ourselves to the just claims of Christ.
Christ "became the Author of eternal salvation unto all them that obey Him" (Heb. 5:9): not simply those who trust in Him. In like manner, the Holy Spirit is by God "given to them that obey Him" (Acts 5:22). As we began, so must we continue, and be able to say with David "Teach me good judgment and knowledge, for I have believed Thy commandments" (Ps. 119:66). The commandments neither sway the conscience nor incline the affections until they be received as from God. "As the promises are not believed with a lively faith unless they draw off the heart from carnal vanities to seek that happiness which they offer to us; so the precepts are not believed rightly unless we be fully resolved to acquiesce in them as the only rule to guide us in the obtaining of that happiness, and to adhere to them, and to do them" (Manton). To "believe God's commandments" is to hear His voice in them, to submit to His authority, to have our hearts and actions governed by His revealed will in them. If we heed not God concerning our present duties, we do but deceive ourselves when we imagine we are trusting Him with respect to future privileges. We must consent to the commandments as good and blessed in themselves, and love them as issuing from our Father.
The Discipline of Faith
"By faith the walls of Jericho fell down, after they were compassed about seven days" (Heb. 11:30). In our last we contemplated the daring and obedience of Israel's faith on this memorable occasion, and now we turn to observe the discipline of it. We have reference to Joshua 6:10, where we learn that the people were commanded, "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." That injunction constituted a very real test of their morale. For all that host of Israel to preserve strict silence as they journeyed around Jericho's walls was a severe restraint upon their natural inclinations-the more so that no explanation for the same was furnished them. There are times when to preserve silence is far harder than for us to express, what is on our minds. The tongue is an unruly member, yet God requires us to control the exercise of it, and there are occasions when to be mute is a manifestation of grace which is honoring to Him. Such was the case when fire from the Lord devoured the presumptuous sons of Aaron, and their father "held his peace" (Lev. 10:3), and when David was sorely chastised by God and he was dumb, and opened not his mouth" (Ps. 39:9)!
How often are the sinews of faith cut by the injudicious and unfriendly criticisms of those who pose as our Christian friends, who so far from encouraging us to adhere strictly to our Rule, would have us conform to this world! How often is the servant of Christ hindered by the God-dishonoring counsels and carnal suggestions of church members when he seeks to employ none but spiritual weapons! How much mischief is wrought by those who are perpetually talking about the difficulties confronting us! The soldiers of Christ must be trained: faith must be disciplined: each one in the ranks of the Lord's hosts must learn there is "a time to keep silent and a time to speak" (Ecclesiastes 3:7). The children of Israel must neither make any sally upon this garrison of the Canaanites, nor employ the customary war-cries of assailants, but, instead, preserve a solemn silence as in sacred procession they encompassed the city. That might have conveyed the impression that they were lacking in spirit and zeal, thereby rendering them increasingly despicable in the sight of their enemies, yet that was the manner in which they were required to conduct themselves. God delights to make use of contemptible instruments and means, that the glory may be His alone.
We turn next to consider the patience of their faith, which was conspicuously evidenced here. The walls of Jericho did not fall down the first day nor the sixth that Israel marched around them, but only "after they had been compassed about seven days." Nor did they fall the first time they were encompassed on the seventh day, but not until after seven circuits had been made on that day. No less than thirteen journeys around them were completed before the power of God was displayed. Why so? To test their patience as well as their courage and obedience. They must be kept waiting on the Lord. "As promised deliverances must be expected in God's way so they must be expected in God's time" (Matthew Henry). Israel were required to carry out the orders they had received, to persevere in the performance of duty, and leave the issue with the Lord. The race is not to the swift, nor the battle to the strong, but to those who are steadfast and persistent. "It is good [though we may not think so at the time] that a man should both hope and quietly wait for the salvation [deliverance] of the Lord" (Lam. 3:26).
Observe how one Scripture throws light upon another: Hebrews 11:30, does not tell us that Israel encompassed Jericho seven times on the seventh day, nor does Joshua 6 inform us that they did so "by faith." As pointed out previously, neither the priests nor the people received any assurance from Joshua that success would attend their efforts: they are seen there simply complying strictly and patiently with the instructions they had been given. But in Hebrews 11 the Holy Spirit discloses to us that they acted in faith. But how could that be, seeing they had no promise to rest upon? We wonder if that question presents any difficulty to the reader. We hope not, for it is a mistake to suppose there can be no faith in God unless we have some definite word from Him to warrant it. So far as Scripture acquaints us, when Abraham was told to sacrifice Isaac upon the altar, he received no promise that he would be restored to him again; nevertheless, it was "by faith" he offered Isaac "accounting that God was able to raise him up, even from the dead" (Heb. 11:19). David had no promise that he would slay Goliath, yet he had full confidence that God would enable him to do so. Daniel had no guarantee of deliverance from the lions, yet he "believed in his God" for protection from them (Josh. 6:23).
Faith has to do with a known God, with One who is a living reality to the soul, with One who can be counted upon to undertake for us. It is God in His revealed character, as made known to us in His Word, God in Christ in covenant relation to us, who is the Object of faith. True, a definite promise makes it easier to act faith, yet is not the Promiser greater than the promises, as the Giver is to all His gifts! And when we are unable to locate a promise which precisely meets our particular case, that should not deter us from having implicit confidence in God Himself. When David was guilty of the terrible sins of adultery and murder, there was no sacrifice under the law available for such crimes, but he had recourse to the known mercy of God (Ps. 51:1)-the infinite mercy of an infinite God; nor was he confounded. So with Israel before Jericho. They had for years been supernaturally fed in the wilderness, and unfailingly guided by the pillar of cloud and fire. They had witnessed the miracle-working power of Jehovah acting on their behalf in opening a way for them through the Jordan. And now they confidently counted upon His showing Himself strong in their behalf in overthrowing this mighty citadel.
Yes, it was "by faith," in the daring and obedience of faith, they acted, trusting God to work for them. But He was pleased to put their faith to a severe proof: they were required to exercise "the patience of hope" (1 Thess. 1:3), to persevere in the course God had appointed, expecting Him to honor the same. Yea, to repeat their performance again and again, and still without the least sign of their efforts being rewarded. Why so? To make it the more evident that the conquest of Canaan was of the Lord and not of them. Each fruitless journey around the city made it increasingly apparent that their enemies were to be overcome not by their power but by God's. What a lesson is there here for each of us. "My soul, wait thou only upon God, for my expectation is from Him" (Ps. 62:5). "Therefore will the Lord wait, that He may be gracious unto you . . . blessed are they that wait for Him" (Isa. 30:18). But is it not at that very point most of us fail the worst? How easily we become discouraged if our efforts do not meet with prompt success, or if our prayers be not speedily answered! How impatient is the flesh!
"For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Heb. 10:36). Indeed we have, for each of us is very prone to say of the Lord, as his mother said of Sisera, "Why is His chariot so long in coming, why tarry the wheels of His chariot" (Judg. 5:28). Speaking to His disciples, the Lord Jesus declared, "Men ought always to pray, and not to faint" (Luke 18:1). How much we need to take that word to heart! How often have we "fainted" when victory was almost in sight! We become discouraged when our "Jericho" does not fall the first or second time it is encompassed. Most of us find it much harder to wait than to believe, yet we prove by painful experience that our fretful impatience accomplishes no good nor speeds the desired event a single moment. Let us be more definite and earnest in begging the Holy Spirit to work this grace of patience in us, and to be "watching thereunto with all perseverance" (Eph. 6:18), assured that "in due season we shall reap, if we faint not."
Consider for a moment the assurance of their faith-a striking proof of which was given by them in what is recorded in Joshua 6:20. There we are told, "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." Twice over in that verse does the Holy Spirit record that which was so honoring to the Lord. During all their circuits of the city, they had been bidden to maintain a complete silence, but when their obedience and patience had been fully tested, they were ordered to "shout," for said their leader "the Lord hath given you the city" (v. 26). But mark it well, that shout must be made while the powerful walls still stood intact! It was therefore a shout of faith, of confidence in God, of full assurance that He would appear in their behalf and recompense their "patient continuance in well doing." That shout signified their strong persuasion that victory was certain. That is what assurance consists of: an unshakable belief that God will make good His Word, a steadfast reliance that He will reward those that seek Him diligently (Heb. 11:6).
That concerted and loud shout of Israel before the actual event was one of confident expectation. By such assurance God is greatly glorified. Though Abraham was about a hundred years old and his wife's womb dead, when he received promise of a son he was "fully persuaded that what God had promised He was able also to perform" (Rom. 4:21). When the son of the woman of Shunem died, so strong was her faith that, though none had previously been restored to life, she confidently expected her son to be revived (2 Kings 4)-her actions in verse 21 and her words in verse 23 evince the same. Of our Lord's mother it is said, "Blessed is she which believed that there shall be a performance of those things which were told her from the Lord" (Luke 1:45). To the distressed mariners Paul said, "Be of good cheer, for I believe God, that it shall be even as it was told me" (Acts 27:25). What examples are these of the heart's full reliance upon God while outward appearances were quite unpromising! When Moffatt, the missionary who had labored for years among the Bechuanas without seeing a single seal to his ministry, received a letter from friends in England who wished to make him a present, asking him to specify what it should be, he answered, "A communion set"! Months after, when it arrived, more than a dozen converted natives sat down with him to remember the Lord's death. Say not "How wonderful" but "How deplorable I do not trust Him more fully."
Take note of the renunciation of their faith. Israel's being forbidden to seize the spoils of war, and being told that the silver and gold must be "consecrated unto the Lord" (vv. 18, 19), teaches us that real faith takes no credit unto its subject, but ascribes all the honor of its performances unto the Giver. Faith precludes all boasting and self-congratulation (Eph. 2:8, 9). Faith belongs to those who are "poor in spirit." So far from promoting Laodicean self-esteem, it humbles us unto the dust, causing us to look away from self unto God. It is a self-emptying grace, moving us to stretch forth the beggar's hand. Consequently, it takes no praise to itself, but gives the whole unto its Bestower. Its language is "Not unto us, O Lord, not unto us, but unto Thy name give glory, for Thy mercy, for Thy truth's sake" (Ps. 115:1). Blessedly was this exemplified by Abraham. When the Lord gave him the victory over Chedorlaomer, and the king of Sodom invited him to take the spoils unto himself, Abraham answered, "I have lifted up my hand unto the Lord, that I will not take from a thread to a shoe-latchet . . . lest thou shouldest say, I have made Abraham rich" (Gen. 14:22, 23)!
Finally, behold the triumph of faith. "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" (v. 20). Nothing can stand before faith: the most formidable obstacles give way to it. "All things are possible to him that believeth" (Mark 9:23) as the whole of Hebrew 11 clearly shows. The language of an expectant faith is, "Through God we shall do valiantly, for He it is that shall tread down our enemies" (Ps. 50:12), because faith looks away from self, with all its infirmities and limitations, unto the Almighty. "This is the victory that overcometh the world: our faith" (1 John 5:4): when it is in exercise, the world can neither enthrall nor intimidate, for it elevates the heart above the creature. Israel's capture of Jericho is recorded for the encouragement of the saints of all generations, and our lengthy consideration of the same will have been in vain unless it has put new life into us as it has demonstrated afresh the invincibility of God's purpose, the sufficiency of His power, and His readiness to put it forth on the behalf of those who render implicit obedience to His revealed will and count upon His rewarding the same.
"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" (v. 21). For several centuries the long-suffering of God had waited because "the iniquity of the Amorites was not yet full" (Gen. 15:16). Forty years previously, in the first year of the Exodus, the Lord had solemnly threatened them, bringing the sword of Israel to the borders of Canaan, and then withdrawing His hand for a time, giving them a further respite. But the period of waiting was now over. That united shout from Israel was the sign that the Lord would tarry no longer, that the day of His wrath was come. All the guilty inhabitants of Jericho were made a solemn and awful sacrifice to the Divine justice. "The Canaanites were ripe for destruction, and the Lord was pleased, instead of destroying them by a pestilence, a famine, an earthquake, a devastating fire from heaven, to employ the Israelites as the executioners of His vengeance, both for their warning and instruction, and for that of all who read these records. Had an angel been commissioned to slay them (as one did Sennacherib's army: 2 Kings 19:35), who would have charged Him with iniquity or cruelty? In all public calamities infants are involved and tens of thousands die with great agony every year.
"Now either God is not the agent in these calamities, which opinion-though often implied in man's reasonings on these subjects-is not far from atheism; or they must consist with the most perfect justice and goodness. What injustice then could there be in ordering the destruction of a guilty race by the sword of His people? Or what injustice can be charged on them while executing His express commission, as ratified by undeniable miracles? It is evident that the hand of God would be far more noticed in these uncommon events than if He had destroyed His enemies by the ordinary course of second causes. The malignity of sin, with the indignation of Goal against sinners, and His power and determination to inflict condign punishment on them, would be far more conspicuous and impressive. In short, every man who by reading the account of these awful judgments, in any age or place, has been led to a deeper sense of the evil of sin, and warned to repent and seek mercy from the Lord, will to eternal ages glorify the Divine wisdom and goodness, in the very dispensations which embolden the blasphemies of the impenitent and unbelieving" (Thomas Scott). "Behold therefore the goodness and severity of God" (Rom. 11:22): the latter is as truly a Divine perfection as is the former.
In verses 22-25 we see how the promise given to Rahab in Joshua 2:14, 19, was made good: "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace" (Heb. 11:31). Therein we behold the mercy of God unto those who really turn to and believe in Him. The inhabitants of Canaan had heard of Jehovah's drying up the waters of the Red Sea, and of Israel's destroying of Sihon and Og, but Rahab alone believed "that the Lord hath given you the land" (Josh. 2:9, 10). She evidenced her faith by receiving the two spies with good will, and sheltering those servants of God from their foes at the hazard of her own life (illustrating the principle that faith ever requires self-denial), and by a strict compliance with their instructions. The blessed consequence and sequel was that she "perished not with them that believed not." The preservation of her house, which was "upon the town wall" (Josh. 2:15), was as manifest a miracle as was the falling down of all other parts of it, and typified the eternal security of those who trust in the Lord.
Let us now briefly epitomize some of the many important lessons inculcated and illustrated by the contents of Joshua 6:1. Closed doors and high walls are no insuperable obstacle when God be for us and with us: Acts 12:10 (v. 1). 2. Faith is to behold that which is invisible to sight and reason: John 8:56; Hebrews 11:1 (v. 2). 3. Divine promises do not render needless the discharge of responsibility (v. 3). 4. God pours contempt on human pride by appointing means which are contemptible in the eyes of the world (v. 4). 5. Encouragements (v. 5) are not to be bandied about promiscuously, but given to the diligent and faithful (v. 16). 6. The "ark," in which was the Law and the "trumpets of jubilee" which announced the Gospel, tells, of the preacher's twofold work (v. 6). 7. The rank and the of God's people are required to support and hearten His ministers (v. 7). 8. The Lord's presence with them (Matthew 28:20) is what is to animate and regulate His ministers (v. 7). 9. The position of honor is reserved for the ark and the priests: Hebrews 13:7, 17; 1 Thessalonians 5:12, 13 (v. 9). 10. Muffle not the Gospel trumpet and let it give forth no uncertain sound: 1 Corinthians 14:8 (v. 9). 11. We must be "swift to hear, slow to speak": James 1:19; 1 Peter 3:15 (v. 10). 12. All murmuring against God and unwarrantable criticisms of His servants must be suppressed (v. 10).
13. God takes note of and appreciates thoroughness, the completing of each task assigned (v. 11). 14. Punctuality, diligence, whole-heartedness, must ever characterize the servant of Christ (v. 12). 15. Though no visible results appear, the priests must blow their trumpets "continually" (v. 13). 16. Patience and perseverance are called for in the discharge of all our God-given duties (v. 14). 17. The more trying and difficult the task, the more earnestly should we set ourselves to it (v. 15). 18. When success is delayed, our efforts are to be increased and not diminished (v. 15). 19. We must not be discouraged over the lack of early success, but let patience have her perfect work (v. 15). 20. God's promise is to be faithfully relied upon during the time when there is no indication of its fulfillment (v. 16). 21. Though saints as such have no commission to speak in public, yet their mouths are to utter the Lord's praise (v. 16). 22. It is implicit confidence in Himself which the Lord ever delights to honor-"when" (v. 16). 23. The whole world lieth in the Wicked One and is under the wrath of God (v. 17). 24. We bring trouble upon ourselves when we set our affection on earthly things (v. 18). 25. God never confounds those who trust and obey Him (v. 18). 26. The most unlikely means are used by God in the doing of great things (v. 20). 27. Eternal destruction is the portion of all out of Christ (v. 21), eternal security of those who trust Him (vv. 22, 23). 28. Build not again the things you have destroyed or renounced: Galatians 2:18 (v. 26; cf. Psalm 85:8).