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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 6:5 unveils the climactic moment of God's extraordinary strategy for the conquest of Jericho, detailing the precise divine and human actions that would culminate in a miraculous victory. It outlines that upon a sustained blast from the ram's horn and a unified, resounding shout from all the people, the city's formidable walls would completely collapse, enabling every Israelite to advance directly into the city, securing a triumph achieved not by conventional military might, but by God's sovereign power and Israel's radical obedience.
Context
Literary Context
Joshua 6:5 serves as the pivotal instruction within God's highly unconventional and meticulously detailed plan for the capture of Jericho, the first major fortified city Israel encountered in Canaan. The preceding verses Joshua 6:1-4 describe the initial six days of silent, ritualistic marching around the city, led by armed men, seven priests blowing trumpets, and the Ark of the Covenant. This verse specifically articulates the culminating actions and their immediate, miraculous consequence on the climactic seventh day, when the Israelites were commanded to march around the city seven times before the final, decisive signal. Immediately following this verse, Joshua 6:6-21 recounts the faithful execution of these commands and the subsequent supernatural collapse of the walls, leading to the city's destruction and the fulfillment of God's promise. The narrative throughout this chapter profoundly emphasizes the absolute obedience required of Israel and the direct, undeniable supernatural nature of God's intervention.
Historical & Cultural Context
The events of Joshua 6 unfold shortly after the Israelites' miraculous crossing of the Jordan River into the Promised Land, marking the commencement of their conquest of Canaan following forty years of wilderness wandering. Jericho was an ancient, heavily fortified city, strategically positioned and presenting an formidable initial challenge to the invading Israelites. In ancient Near Eastern warfare, fortified cities were typically overcome through prolonged sieges, direct assaults, or internal treachery. God's chosen method for Jericho dramatically defied all conventional military wisdom, powerfully highlighting His unique authority and omnipotence. The use of the shofar (ram's horn) carried profound religious and cultural significance in Israel; beyond its military application for signaling, it was deeply associated with divine presence, prophetic pronouncements, and sacred assemblies, such as the announcement of the Year of Jubilee. The "great shout" (Hebrew: teruah) was also more than a mere battle cry; it could signify a shout of acclamation, alarm, or a cultic shout of triumph, often intrinsically linked to the presence or direct action of God, as powerfully depicted in Psalm 47:5.
Key Themes
Joshua 6:5 contributes significantly to several overarching themes woven throughout the book of Joshua and the broader Old Testament narrative. Foremost is the theme of Divine Sovereignty and Power, unequivocally demonstrating that the conquest of Canaan was not achieved by Israel's military might or strategic prowess, but by God's direct, miraculous intervention. The walls fell not by human force, but by the Lord's power, underscoring the timeless truth that "the battle is the Lord's," as declared in 1 Samuel 17:47. This is intimately linked to the theme of Obedience and Faith, as the Israelites' willingness to follow God's seemingly illogical and unconventional commands—marching silently, blowing trumpets, and shouting—serves as a profound testament to their unwavering faith. Their radical obedience activated God's power, illustrating the principle later articulated in Hebrews 11:30. The narrative also highlights God's Faithfulness to His Covenant Promises, as the fall of Jericho was a significant initial fulfillment of God's promise to give Israel the land of Canaan, reinforcing His unwavering commitment to His people, as promised in passages like Genesis 12:7. Finally, the collective shout underscores the Power of Unified Action and corporate faith in the face of insurmountable obstacles.
Exposition and Analysis
Key Word Analysis
This term refers to the blast of a horn, specifically the signal of the silver trumpets, and by extension, the instrument itself and the festival thus introduced (Jubilee). In this context, the ram's horn (shofar) is far more than a simple military signaling device; it is a sacred instrument whose sound often accompanied divine presence, prophetic pronouncements, and significant cultic events in Israel. Its "long blast" here signifies a divine summons and the activation of God's power for a specific, momentous, and miraculous event, echoing the trumpet blasts associated with God's descent on Mount Sinai.
This word denotes a clamor, an acclamation of joy, or a battle-cry, often specifically the clangor of trumpets as an alarm. Here, it describes the climactic, unified cry of the Israelite people. This was not a spontaneous cheer but a commanded, synchronized act of faith, obedience, and anticipation. It served as the immediate human trigger for God's miraculous act, signifying corporate agreement and profound reliance on God's power rather than their own.
This feminine active participle describes a wall of protection. In the context of Jericho, it refers to the formidable fortifications that made the city seemingly impregnable. The divine command for this "wall" to "fall down flat" emphasizes the completeness and totality of its collapse, highlighting that no human siege could achieve such an instantaneous and thorough demolition. This word underscores the seemingly insurmountable obstacle that only divine power could overcome.
Verse Breakdown
"And it shall come to pass, that when they make a long [blast] with the ram's horn"
This clause specifies the precise signal and its duration. The "long blast" (literally "drawing out" the sound, from H4900, mâshak) indicates a sustained and definitive sound, distinct from shorter signals. This sound, produced by the priests, serves as the divine cue for the people's subsequent action and, more importantly, for God's miraculous intervention. It is the divinely appointed signal.
"[and] when ye hear the sound of the trumpet, all the people shall shout with a great shout"
This part clarifies that the people's action is directly contingent upon hearing the specific, prolonged trumpet sound. The command for "all the people" (H5971, ʻam) to shout (H7321, rûwaʻ) emphasizes the corporate and unified nature of their obedience. It is not a spontaneous cheer but a commanded, synchronized act of faith, demonstrating their collective trust in God's unconventional plan.
"and the wall of the city shall fall down flat"
This is the miraculous consequence promised by God, directly linked to the preceding human act of obedience. The direct connection between the unified shout and the divine act of power (the walls falling) is explicitly stated. The phrase "fall down flat" (H5307, nâphal, and H8478, tachath) underscores the supernatural and complete nature of the collapse, implying a total disintegration to the foundations, making entry immediate and unimpeded.
"and the people shall ascend up every man straight before him"
This final clause describes the immediate and unhindered entry of the Israelites into the city. "Straight before him" (H376, ʼîysh) implies that the debris from the fallen walls did not impede their path; rather, the collapse created a direct, level access for each person, further emphasizing the supernatural precision and completeness of God's intervention. The ascent (H5927, ʻâlâh) signifies their immediate movement into the now-conquered city.
Literary Devices
Joshua 6:5 is rich in Divine Command/Fulfillment, where God's spoken word directly brings about the promised outcome, powerfully demonstrating His absolute sovereignty over creation and human affairs. The narrative employs profound Symbolism through the ram's horn, representing divine presence, authority, and power, and the unified shout, symbolizing corporate faith, radical obedience, and collective reliance on God. There is a strong element of Dramatic Irony, as the seemingly foolish and illogical human actions (marching, blowing trumpets, shouting) stand in stark contrast to the mighty and miraculous divine outcome, highlighting God's ways as infinitely superior to human wisdom. The description "fall down flat" uses Hyperbole to emphasize the totality and supernatural nature of the collapse, going beyond a mere breach to signify a complete and instantaneous disintegration. The entire account serves as a powerful Theophany in action, where God's presence and power are tangibly manifested through a miraculous event that defies natural explanation.
Theological and Thematic Connections
Joshua 6:5 stands as a profound testament to the principle that God's power is unleashed through human obedience and faith. It teaches that no obstacle, regardless of its apparent impregnability, is too great for the Lord to overcome. The fall of Jericho was not a feat of military strategy or human strength, but a direct demonstration of divine might, reminding us that God often works in ways that defy human logic and conventional wisdom. This event underscores the importance of trusting God's methods, even when they seem unconventional or foolish, and highlights the transformative power of a unified community acting in faith. It is a foundational narrative for understanding God's active involvement in the affairs of His people and His unwavering faithfulness to His covenant promises, serving as an enduring example of how God honors and responds to radical, corporate faith.
Reflection and Application
The story of Jericho's fall, powerfully encapsulated in Joshua 6:5, offers profound and enduring lessons for believers navigating the "walls" in their own lives and communities today. It challenges us to critically examine what seemingly insurmountable obstacles we face – whether they be personal struggles, relational brokenness, systemic injustices, or spiritual strongholds – and how we typically approach them. This verse calls us to move beyond reliance on our own strength, intellectual prowess, or conventional strategies, and instead, to embrace radical obedience to God's often unconventional commands. Just as the Israelites were asked to march and shout, we may be called to acts of faith that appear illogical, impractical, or even foolish to the world, yet are precisely what God uses to demonstrate His limitless power. It reminds us that God's power is boundless, and our faithful, unified response can unleash His mighty hand, transforming what seems utterly impossible into a glorious testimony of His divine glory and faithfulness.
Questions for Reflection
FAQ
Why did God choose such an unusual method for taking Jericho instead of a conventional military siege?
God chose this unconventional method primarily to demonstrate unequivocally that the victory was His alone, not Israel's. Had Israel taken Jericho through traditional military might, they might have attributed the success to their own strength, strategic genius, or superior weaponry. By orchestrating a seemingly absurd plan—marching silently, blowing trumpets, and shouting—God ensured that the collapse of the formidable walls could only be ascribed to His supernatural power. This method also served to profoundly teach Israel radical obedience and faith, reinforcing their absolute dependence on Him as they entered the Promised Land. It prevented them from boasting in human strength and firmly established His unique authority over all creation and warfare, as seen in Psalm 33:16-17.
What is the significance of the "ram's horn" (shofar) in this event?
The shofar was far more than a simple military instrument; it held deep spiritual and symbolic significance in ancient Israel. Its sound was associated with divine presence, prophetic pronouncements, and sacred events. For instance, the sound of a trumpet was heard when God descended on Mount Sinai to give the Law. In the context of Jericho, the shofar blast was not merely a signal for human action but a sound that accompanied and heralded God's direct intervention. It symbolized the divine summons, the breaking in of God's power, and the proclamation of His victory, making the fall of Jericho a sacred act of war, not just a military conquest. It was the sound of God's command and the harbinger of His miraculous power.
Christ-Centered Fulfillment
The dramatic fall of Jericho's walls in Joshua 6:5 serves as a powerful Old Testament type, foreshadowing the ultimate, decisive victory achieved by Jesus Christ. Just as the seemingly foolish actions of marching and shouting led to the collapse of an insurmountable physical barrier, so too did the seemingly weak and foolish act of Christ's crucifixion lead to the ultimate triumph over the spiritual "walls" of sin, death, and the powers of darkness. The "long blast" of the ram's horn and the "great shout" find their ultimate echo in the triumphant cry of Jesus on the cross, "It is finished!" (John 19:30). Through His death and resurrection, Christ disarmed the spiritual principalities and powers, making a public spectacle of them and triumphing over them by the cross (Colossians 2:15). The promise that "the wall of the city shall fall down flat, and the people shall ascend up every man straight before him" finds its spiritual fulfillment in Christ, who, by His sacrifice, has opened a "new and living way" for believers to ascend directly into the presence of God (Hebrews 10:19-20). The victory at Jericho was a physical conquest of a city; Christ's victory is a spiritual conquest of the Kingdom of God, inviting all who believe to enter into His eternal rest and reign, overcoming the world not by physical might, but by faith in the Lamb of God (Revelation 12:10-11).