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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 6:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here a contest between God and the men of Jericho, and their different resolutions, upon which it is easy to say whose word shall prevail.
I.Jericho resolves Israel shall not be its master, Jos 6:1.
It was straitly shut up, because of the children of Israel. It did shut up, and it was shut up (so it is in the margin); it did shut up itself, being strongly fortified both by art and nature, and it was shut up by the obstinacy and resolution of the inhabitants, who agreed never to surrender nor so much as sound a parley; none went out as deserters or to treat of peace, nor were any admitted in to offer peace. Thus were they infatuated, and their hearts hardened to their own destruction - the miserable case and character of all those that strengthen themselves against the Almighty, Job 15:25.
II.God resolves Israel shall be its master, and that quickly, The captain of the Lord's host, here called Jehovah, taking notice how strongly Jericho was fortified and how strictly guarded, and knowing Joshua's thoughts and cares about reducing it, and perhaps his fears of a disgrace there and of stumbling at the threshold, gave him here all the assurance he could desire of success (Jos 6:2): See, I have given into thy hand Jericho. Not, "I will do it, but, I have done it; it is all thy own, as sure as if it were already in thy possession." It was designed that this city, being the first-fruits of Canaan, should be entirely devoted to God, and that neither Joshua nor Israel should ever be one mite the richer for it, and yet it is here said to be given into their hand; for we must reckon that most our own which we have an opportunity of honouring God with and employing in his service. Now.
1.The captain of the Lord's host gives directions how the city should be besieged. No trenches are to be opened, no batteries erected, nor battering rams drawn up, nor any military preparations made; but the ark of God must be carried by the priests round the city once a day for six days together, and seven times the seventh day, attended by the men of war in silence, the priests all the while blowing with trumpets of rams' horns, Jos 6:3, Jos 6:4. This was all they were to do.
2.He assures them that on the seventh day before night they should, without fail, be masters of the town. Upon a signal given, they must all shout, and immediately the wall should fall down, which would not only expose the inhabitants, but so dispirit them that they would not be able to make any resistance, Jos 6:5. God appointed this way,
(1.)To magnify his own power, that he might be exalted in his own strength (Psa 21:13), not in the strength of instruments. God would hereby yet further make bare his own almighty arm for the encouragement of Israel and the terror and confusion of the Canaanites.
(2.)To put an honour upon his ark, the instituted token of his presence, and to give a reason for the laws by which the people were obliged to look upon it with the most profound veneration and respect. When, long after this, the ark was brought into the camp without orders from God, it was looked upon as a profanation of it, and the people paid dearly for their presumption, Sa1 4:3, etc. but now that it was done by the divine appointment it was an honour to the ark of God, and a great encouragement to the faith of Israel.
(3.)It was likewise to put honour upon the priests, who were appointed upon this occasion to carry the ark and sound the trumpets. Ordinarily the priests were excused from war, but that this privilege, with other honours and powers that the law had given them, might not be grudged them, in this service they are principally employed, and so the people are made sensible what blessings they were to the public and how well worthy of all the advantages conferred upon them.
(4.)It was to try the faith, obedience, and patience, of the people, to try whether they would observe a precept which to human policy seemed foolish to obey and believe a promise which in human probability seemed impossible to be performed. They were also proved whether they could patiently bear the reproaches of their enemies and patiently wait for the salvation of the Lord. Thus by faith, not by force, the walls of Jericho fell down.
(5.)It was to encourage the hope of Israel with reference to the remaining difficulties that were before them. That suggestion of the evil spies that Canaan could never be conquered because the cities were walled up to heaven (Deu 1:28) would by this be for ever silenced. The strongest and highest walls cannot hold out against Omnipotence; they needed not to fight, and therefore needed not to fear, because God fought for them.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But the Jews are sure to say that ever since this precept was given through Moses, the observance has been binding. But it is clear according to the text that the precept was not eternal or spiritual but temporary, which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath—that is, of the seventh day—that the celebration of this solemnity is to consist, that Joshua the son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the people that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day’s circuit had been performed, the walls of the city would spontaneously fall. This was done. When the space of the seventh day was finished, just as was predicted, down fell the walls of the city. [By this] it is manifestly shown that in the number of the seven days there intervened a Sabbath day. For seven days, whenever they may have commenced, must necessarily include within them a Sabbath day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel.
Though we appear unarmed in body, we nonetheless are bearing arms with which even in time of sunny peace we grapple in spirit against the unsubstantial foe. Now we need God to help us, and him only we must fear; without him our armor falls from us, but with him our armor gains strength. He will be your tower within the walls; he will be your wall where there are no walls.Let us hereafter recall the deeds of our ancestors recorded in the consecrated books. Observe who had the better protection—those enclosed in a city girded by great walls but without God, or those defended by God’s strength and friendly support but without city walls. I refer to the city destroyed by the eager Joshua, whose own name was changed to delineate his power. He did not subdue it in the usual military way, by conducting the regular long and weary blockade. No, through God’s help his army in sacred symbolism performed a lustration, brandishing its weapons without using them. It withdrew its violence; its arms were silent. For seven days they made seven repeated circuits round the walls. By the strength of this powerful number and by the fearful din of the priests’ trumpets, which aped the flashing thunder of divine wrath, they laid hold of the enemy trapped within. Then that people which trusted in its wealth and city perished, and their graves were mingled with their houses.
The walls of Jericho fell down on account of the priestly trumpets because they contained within themselves a sinful people. A battering ram did not strike it, nor did a machine of war storm it, but—what is remarkable—the terror of the priestly sound brought it down. The walls that had stood impervious to iron collapsed at the sacred voice of the trumpets. Who would not be amazed that when the sound had been made, stones were broken to pieces, foundations were shattered by the noise, and everything collapsed in such a way that, although the conquerors did not injure their own forces, nonetheless among the enemy nothing remained standing? But although no one touched those walls, still they were taken from without at the sound of the righteous while sinners dwelled within. For this reason, then, they gave way, lest they offer resistance to the ones or somehow protect the others. To the righteous they opened a path and to the faithless they denied protection. Therefore, brothers, if the sound of the priestly voice was so powerful at that time, such that its blast in the air announced a certain confusion, how much more do we believe that that priestly voice is living now, which shows forth something magnificent when it speaks Christ in words!… Or how could feeling creatures resist when even unfeeling ones were unable to endure the sacred dread? For we believe that hearts can more easily be softened than rocks at the words of the priests and that sins can be forgiven in a shorter time than those stones were split asunder. For the voice of the Spirit, when it comes, destroys the stain of sin more easily than it breaks apart a tangible fortification of rock.
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Summary
Joshua 6:4 delineates God's precise and extraordinary strategy for the conquest of Jericho, revealing the specific roles of seven priests, bearing seven trumpets made of rams' horns, and mandating an intensified ritual for the climactic seventh day: circling the city seven times before the priests sound their trumpets. This verse is central to understanding the divine orchestration of the battle, emphasizing unwavering faith and radical obedience over conventional military might, and highlighting the profound symbolic significance of the number seven in God's perfect plan for Israel's miraculous victory.
Context
Literary Context
Joshua 6:4 is intricately woven into the narrative of Jericho's fall, serving as a critical elaboration of God's initial, divinely revealed instructions to Joshua. The preceding verses, particularly Joshua 6:1-3, establish Jericho as an impenetrable fortress and outline the daily procession for the first six days: armed men, priests, and the Ark of the Covenant silently circling the city once. Verse 4 then introduces the pivotal modification for the seventh day, intensifying the ritual and setting the stage for the dramatic and miraculous collapse of the walls described in Joshua 6:5. This command is presented as a direct divine mandate, received by Joshua and faithfully communicated to the people, underscoring the plan's supernatural origin and meticulous nature.
Historical & Cultural Context
The conquest of Jericho represents Israel's inaugural major military engagement in the Promised Land, following their forty-year wilderness sojourn. Jericho itself was an ancient, heavily fortified city, strategically positioned as a gateway into Canaan. Its formidable defenses, corroborated by archaeological evidence, would have rendered a conventional military assault virtually impossible. The Israelites, having recently reaffirmed their covenant with God at Gilgal and celebrated Passover (Joshua 5:10-12), were in a transitional phase from a nomadic existence to a settled nation. This transition necessitated a powerful demonstration of God's faithfulness and omnipotence, not only to solidify Israel's trust but also to instill fear and recognition of Yahweh among the Canaanite inhabitants, who were already aware of Israel's God's mighty deeds (Joshua 2:9-11). The chosen method of conquest, involving sacred instruments and priestly leadership rather than siege engines, would have been utterly alien to ancient military tactics, further accentuating the supernatural character of the impending victory.
Key Themes
Joshua 6:4 profoundly contributes to several overarching theological themes within the book of Joshua and the broader biblical narrative. Central among these is the theme of Divine Strategy and Power, illustrating that God's methods transcend human logic and that true victory is achieved not through human strength or conventional warfare, but through His sovereign intervention and miraculous might. The seemingly irrational instructions underscore God's absolute control over creation and His ability to accomplish His purposes through unconventional means. This verse also highlights the crucial theme of Obedience and Faith, as Israel's primary role was to faithfully and precisely execute God's commands, trusting in His promise. Their unwavering adherence to these instructions was a prerequisite for the miracle, a principle later affirmed in the New Testament regarding the walls of Jericho falling by faith. Finally, the pervasive use of the number seven—seven priests, seven trumpets, seven days, seven circuits—emphasizes Divine Completeness and Perfection, signifying God's full and sovereign control over the event, marking it as a meticulously divinely orchestrated work.
Exposition and Analysis
Key Word Analysis
Literally "one officiating," a priest. In this context, the "seven priests" bearing the trumpets signify the sacred, liturgical nature of the procession. Their presence underscores that this was not merely a military campaign but a holy war, led by God through His consecrated servants. The involvement of priests, distinct from warriors, highlights that the power for victory emanated from God's presence and covenant, not from human might.
Referring to the shofar, a horn (specifically from a ram) used for blasts, signals, and introducing festivals like the Jubilee. The use of shofarot here, as opposed to the more common silver trumpets (e.g., Numbers 10:2), is highly significant. The shofar was associated with divine pronouncements, theophany (as at Mount Sinai), and the proclamation of God's appointed times and judgment (Joel 2:1). Its sound at Jericho transformed a military confrontation into a spiritual act of worship, declaration of divine judgment, and announcement of God's imminent victory, emphasizing the spiritual dimension of the battle.
Meaning "to revolve, surround, or border." The command to "compass the city" signifies a methodical, deliberate encirclement. This action, repeated daily and then intensified on the seventh day, was not a tactical maneuver for siege but an act of obedient faith. It was a visible demonstration of Israel's trust in God's unconventional plan, a patient and persistent act of worship that visually claimed the city for God before its physical collapse.
Verse Breakdown
"And seven priests shall bear before the ark seven trumpets of rams' horns:"
This clause establishes the key personnel and instruments for the divine strategy. The "seven priests" underscore the sacred and ceremonial nature of the procession, placing priestly leadership, rather than purely military command, at the forefront. Their position "before the ark" emphasizes the Ark of the Covenant's centrality as the tangible symbol of God's presence, covenant faithfulness, and active leadership, indicating that God Himself was leading the charge against Jericho. The "seven trumpets of rams' horns" (shofarot) further highlight the sacred, prophetic, and liturgical character of the impending event, distinctly setting it apart from conventional warfare.
"and the seventh day ye shall compass the city seven times,"
This part specifies the unique and climactic action reserved for the final day of the siege. The emphatic repetition of "seventh day" and "seven times" profoundly intensifies the symbolic weight of the number seven, signifying divine completion, perfection, and the culmination of God's meticulously planned intervention. This amplified ritual on the final day builds immense anticipation and signifies a decisive, divinely appointed moment for the city's destruction, starkly contrasting with the single daily circuit of the preceding six days.
"and the priests shall blow with the trumpets."
This final clause describes the decisive action immediately preceding the miraculous event. The blowing of the shofars, not as a military charge but as a spiritual declaration, serves as the divinely appointed signal for God's intervention. It is an ultimate act of faith and obedience, a liturgical sound that announces God's judgment and the fulfillment of His promise, rather than a tactical maneuver. The sacred blast itself becomes the supernatural catalyst for the walls' collapse, demonstrating that the victory belongs solely to the Lord.
Literary Devices
Joshua 6:4 employs several potent literary devices to convey its profound theological message. Symbolism is paramount, with the pervasive use of the number seven representing divine completeness, perfection, and covenant fulfillment, recurring throughout the instructions (seven priests, seven trumpets, seven days, seven circuits). The Ark of the Covenant symbolizes God's active, leading presence in the battle, transforming a military campaign into a holy war led by the Lord Himself. The shofarot symbolize not military might, but a sacred call, a declaration of God's judgment, and the spiritual nature of the conflict. Repetition of the number seven creates a rhythmic, almost liturgical, cadence that emphasizes the divine orchestration and the methodical nature of God's plan. This repetition builds suspense and highlights the absolute precision required for obedience. Furthermore, there is a striking element of Divine Irony or Paradox: a heavily fortified city is brought down not by conventional siege warfare, but by seemingly absurd, non-military actions—marching, silence, and the blowing of sacred horns. This highlights the stark contrast between human strength and divine power, powerfully demonstrating that God's "foolishness" is infinitely wiser than human wisdom.
Theological and Thematic Connections
Joshua 6:4 stands as a profound testament to God's sovereignty and His unique, often counter-intuitive, methods for delivering His people. It teaches that God's power is not constrained by human logic or conventional means, and that His plans frequently defy expectation precisely to magnify His glory. The deliberate emphasis on the priests, the Ark, and the sacred shofars underscores that the battle for Jericho was fundamentally a spiritual one, led by God Himself, demonstrating His active presence and leadership in the conquest of the Promised Land. This divine strategy called for unwavering faith and precise obedience from Israel, serving as a foundational lesson for their future interactions with God and their inheritance of the land, affirming that victory is ultimately from the Lord.
Reflection and Application
Joshua 6:4 invites contemporary believers to cultivate a radical trust in God's unconventional wisdom and omnipotent power, especially when confronted with seemingly insurmountable obstacles in life. In a world that often prioritizes human ingenuity, strategic planning, and overwhelming force, this verse serves as a potent reminder that God's ways are frequently counter-intuitive, meticulously designed to highlight His absolute sovereignty and our profound dependence on Him. It challenges us to embrace courageous, radical obedience, even when God's instructions appear illogical or impractical from a worldly perspective. Just as the Israelites were called to march in silence and sound rams' horns, we too may be called to acts of faith that defy human reason, trusting that our consistent, faithful obedience, however seemingly small or insignificant, can unlock God's mighty breakthroughs. This passage powerfully reinforces that our battles, particularly spiritual ones, are ultimately God's to fight, and our primary role is to align ourselves fully with His divine strategy, allowing His manifest presence to lead the way to victory.
Questions for Reflection
FAQ
Why did God choose such an unusual method for conquering Jericho?
God chose this unconventional method for several profound reasons, primarily to demonstrate unequivocally that the victory was entirely His, not Israel's. By commanding a ritualistic procession involving priests, the Ark of the Covenant, and sacred trumpets, rather than conventional military tactics, God ensured that no human strength, strategic brilliance, or military prowess could claim credit for the city's fall. This method powerfully underscored His absolute sovereignty and omnipotence, serving as a foundational lesson for Israel about their complete dependence on Him (Deuteronomy 8:17-18) and a fearsome display of His might to the surrounding Canaanite nations (Joshua 2:9-11). Furthermore, it served as a crucial test of Israel's faith and obedience, proving their willingness to follow God's commands even when they seemed illogical or absurd. The deliberate use of the shofar and the number seven also imbued the entire event with profound spiritual and symbolic meaning, transforming a military conquest into a sacred act of divine judgment and covenant fulfillment.
Christ-Centered Fulfillment
Joshua 6:4, with its profound emphasis on divine strategy, obedient faith, and the symbolic power of the number seven and the shofar, powerfully foreshadows the redemptive work and person of Jesus Christ. Just as the priests bearing the Ark led the procession around Jericho, signifying God's active presence at the forefront of the battle, so too does Christ, our Great High Priest (Hebrews 4:14), lead His people in spiritual warfare against the strongholds of sin and death. The seemingly absurd method of Jericho's fall—not by military might but by a sacred blast and obedient marching—points to the "foolishness" of God's ultimate plan for salvation through the cross, which appears weak and scandalous to the world but is in fact the very power and wisdom of God (1 Corinthians 1:18-25). The seven circuits and seven trumpets culminating in a shout and a collapse prefigure the decisive, singular victory of Christ over sin, death, and the powers of darkness, a triumph achieved not through conventional power but through His self-sacrificial obedience on the cross. His triumphant "shout" from the cross, "It is finished" (John 19:30), marked the complete and final triumph over all spiritual strongholds, bringing down the walls of separation between God and humanity. The blowing of the shofar in Joshua 6:4, signaling judgment and victory, resonates deeply with the trumpet calls in Revelation that announce Christ's final triumph, the consummation of His kingdom, and the ultimate judgment of the world (Revelation 11:15). Ultimately, Jericho's fall by faith and divine power is a powerful type of the spiritual victory achieved by Christ, enabling believers to conquer their own spiritual "walls" through faith in Him and His finished work.