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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 6:6–16.
We have here an account of the cavalcade which Israel made about Jericho, the orders Joshua gave concerning it, as he had received them from the Lord and their punctual observance of these orders. We do not find that he gave the people the express assurances God had given him that he would deliver the city into their hands; but he tried whether they would obey orders with a general confidence that it would end well, and we find them very observant both of God and Joshua.
I.Wherever the ark went the people attended it, Jos 6:9.
The armed men went before it to clear the way, not thinking it any disparagement to them, though they were men of war, to be pioneers to the ark of God. If any obstacle should be found in crossing the roads that led to the city (which they must do in walking round it) they would remove it; if any opposition should be made by the enemy, they would encounter it, that the priests' march with the ark might be easy and safe. It is an honour to the greatest men to do any good office to the ark and to serve the interests of religion in their country. The rereward, either another body of armed men, or Dan's squadron, which marched last through the wilderness, or, as some think, the multitude of the people who were not armed or disciplined for war (as many of them as would) followed the ark, to testify their respect to it, to grace the solemnity, and to be witnesses of what was done. Every faithful zealous Israelite would be willing to undergo the same fatigues and run the same hazard with the priests that bore the ark.
II.Seven priests went immediately before the ark, having trumpets in their hands, with which they were continually sounding, Jos 6:4, Jos 6:5, Jos 6:9, Jos 6:13. The priests were God's ministers, and thus in his name, 1. They proclaimed war with the Canaanites, and so stuck a terror upon them; for by terrors upon their spirits they were to be conquered and subdued. Thus God's ministers, by the solemn declarations of his wrath against all ungodliness and unrighteousness of men, must blow the trumpet in Zion, and sound an alarm in the holy mountain, that the sinners in Zion may be afraid. They are God's heralds to denounce war against all those that go on still in their trespasses, but say, "We shall have peace, though we go on." 2. They proclaimed God's gracious presence with Israel, and so put life and courage into them. It was appointed that when they went to war the priests should encourage them with the assurance of God's presence with them, Deu 20:2-4. And particularly their blowing with trumpets was to be a sign to the people that they should be remembered before the Lord Their God in the day of battle, Num 10:9. It encouraged Abijah, Ch2 13:12. Thus God's ministers, by sounding the Jubilee trumpet of the everlasting gospel, which proclaims liberty and victory, must encourage the good soldiers of Jesus Christ in their spiritual warfare.
III.The trumpets they used were not those silver trumpets which were appointed to be made for their ordinary service, but trumpets of rams' horns, bored hollow for the purpose, as some think. These trumpets were of the basest matter, dullest sound, and least show, that the excellency of the power might be of God. Thus by the foolishness of preaching, fitly compared to the sounding of these rams' horns, the devil's kingdom is thrown down; and the weapons of our warfare, though they are not carnal nor seem to a carnal eye likely to bring any thing to pass, are yet mighty through God to the pulling down of strong-holds, Co2 10:4, Co2 10:5. The word here is trumpets of Jobel, that is, such trumpets as they used to blow withal in the year of jubilee; so many interpreters understand it, as signifying the complete liberty to which Israel was now brought, and the bringing of the land of Canaan into the hands of its just and rightful owners.
IV.All the people were commanded to be silent, not to speak a word, nor make any noise (Jos 6:10), that they might the more carefully attend to the sound of the sacred trumpets, which they were now to look upon as the voice of God among them; and it does not become us to speak when God is speaking. It likewise intimates their reverent expectation of the event. Zac 2:13, Be silent, O all flesh, before the Lord. Exo 14:14, God shall fight, and you shall hold your peace.
V.They were to do this once a day for six days together and seven times the seventh day, and they did so, Jos 6:14, Jos 6:15.
God could have caused the walls of Jericho to fall upon the first surrounding of them, but they must go round them thirteen times before they fall, that they might be kept waiting patiently for the Lord. Though they had lately come into Canaan, and their time was very precious (for they had a great deal of work before them), yet they must linger so many days about Jericho, seeming to do nothing, nor to make any progress in their business. As promised deliverances must be expected in God's way, so they must be expected in his time. He that believes does not make haste, not more haste than God would have him make. Go yet seven times, before any thing hopeful appears, Kg1 18:43.
VI.One of these days must needs be a sabbath day, and the Jews say that it was the last, but this is not certain; however, if he that appointed them to rest on the other sabbath days appointed them to walk on this, that was sufficient to justify them in it; he never intended to bind himself by his own laws, but that when he pleased he might dispense with them. The impotent man went upon this principle when he argued (Joh 5:11), He that made me whole (and therefore has a divine power) said unto me, Take up thy bed. And, in this case here, it was an honour to the sabbath day, by which our time is divided into weeks, that just seven days were to be spent in this work, and seven priests were employed to sound seven trumpets, this number being, on this occasion, as well as many others, made remarkable, in remembrance of the six day's work of creation and the seventh day's rest from it. And, besides, the law of the sabbath forbids our own work, which is servile and secular, but this which they did was a religious act. It is certainly no breach of the sabbath rest to do the sabbath work, for the sake of which the rest was instituted; and what is the sabbath work but to attend the ark in all its motions?
VII.They continued to do this during the time appointed, and seven times the seventh day, though they saw not any effect of it, believing that at the end the vision would speak and not lie, Hab 2:3. If we persevere in the way of duty, we shall lose nothing by it in the long run. It is probable they walked at such a distance from the walls as to be out of the reach of the enemies' arrows and out of the hearing of their scoffs. We may suppose the oddness of the thing did at first amuse the besieged, but by the seventh day they had grown secure, feeling no harm from that which perhaps they looked upon as an enchantment. Probably they bantered the besiegers, as those mentioned in Neh 4:2, "What do these feeble Jews? Is this the people we thought so formidable? Are these their methods of attack?" Thus they cried peace and safety, that the destruction might be the more terrible when it came. Wicked men (says bishop Hall) think God in jest when he is preparing for their judgment; but they will be convinced of their mistake when it is too late.
VIII.At last they were to give a shout, and did so, and immediately the walls fell, Jos 6:16.
This was a shout for mastery, a triumphant shout; the shout of a king is among them, Num 23:21. This was a shout of faith; they believed that the walls of Jericho would fall, and by this faith the walls were thrown down. It was a shot of prayer, an echo to the sound of the trumpets which proclaimed the promise that God would remember them; with one accord, as one man, they cry to heaven for help, and help comes in. Some allude to this to show that we must never expect a complete victory over our own corruptions till the very evening of our last day, and then we shall shout in triumph over them, when we come to the number and measure of our perfection, as bishop Hall expresses it. A good heart (says he) groans under the sense of his infirmities, fain would be rid of them, and strives and prays, but, when all is done, until the end of the seventh day it cannot be; then judgment shall be brought forth unto victory. And at the end of time, when our Lord shall descend from heaven with a shout, and the sound of a trumpet, Satan's kingdom shall be completely ruined, and not till then, when all opposing rule, principality, and power, shall be effectually and eternally put down.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Last Sunday we said that the walls of Jericho were laid waste by the priestly trumpets and that, contrary to order and nature, an unfeeling thing gave way before the sacred sounds with a kind of dread of the threat, and everything so collapsed at the loud noise that the most solid fortifications fell to the ground and the sinful people remained without protection. The one occurred lest resistance be offered for any amount of time, the other so that they would be the more easily captured.But we have said that all these things were done then in symbol, for we believe that the priestly trumpets of that age were nothing other than the preaching of the priests of this age, by which we do not cease to announce, with a dreadful sound, something harsh to sinners, to speak of what is dismal, and to strike the ears of evildoers with, as it were, a threatening roar, since no one can resist the sacred sounds and no one can gainsay them. For how could feeling creatures not tremble at the word of God when at that time even unfeeling ones were shaken? And how could human hardheartedness resist what a stone fortification could not withstand? For just as, when the stone walls were destroyed, the clash of the trumpets reached the people within, so also now, when evil thoughts have been destroyed, the preaching of the priests penetrates to the bare parts of the soul, for the soul is found bare before the Word of God when its every evil deed is destroyed. And that the soul is bare before God the holy apostle says, “But all things are bare and uncovered to his eyes.” In this regard, before the soul knows God and accepts the truth of the faith, it veils itself, so to speak, under superstitious works and surrounds itself with something like a wall of perversity, such that it might seem to be able to remain impregnable within the fortifications of its own evildoing. But when the sacred sound thunders, its rashness is overthrown, its thinking is destroyed, and all the defenses of its superstitions break asunder in such a way that, remaining unprotected, as it is written, the Word of God might penetrate even to the division of its spirit and its inmost parts. Just as the ring of the sacred sound destroyed, captured and took vengeance on a hardhearted people then, so also now the priestly preaching subjugates, captures and takes vengeance on a sinful people.
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Summary
Joshua 6:8 meticulously details a pivotal moment in the divinely orchestrated siege of Jericho, capturing the solemn and precise procession of the Israelites as commanded by God. This verse vividly portrays the seven priests bearing the seven rams' horn trumpets leading the way, followed by the Ark of the Covenant, which powerfully symbolizes God's active presence, authority, and covenant faithfulness. It highlights a profound act of obedience and faith, demonstrating that divine power, rather than conventional military might, was the true force behind Israel's impending victory against the formidable city walls.
Context
Literary Context
Joshua 6:8 is strategically placed within the dramatic and unique narrative of the fall of Jericho, serving as the immediate execution of God's extraordinary instructions for taking the city. The preceding verses, specifically Joshua 6:1-7, lay out the highly unconventional, ritualistic battle plan, emphasizing that the victory would be God's alone. This verse marks the transition from divine command to human action, detailing the precise order and initial movements of the sacred elements of the procession. It sets the stage for the continuous march described in Joshua 6:9-16, culminating in the miraculous collapse of Jericho's walls. Thus, Joshua 6:8 is not merely a descriptive verse but a crucial link, initiating the physical manifestation of God's supernatural strategy.
Historical & Cultural Context
The conquest of Canaan was a defining period for ancient Israel, marking their entry into the land promised to their patriarchs. Jericho, one of the oldest and most heavily fortified cities in the ancient Near East, presented a formidable initial challenge. In this historical period, city sieges typically involved prolonged blockades, sapping, scaling ladders, or battering rams. God's command for Jericho, however, completely defied these conventional military tactics. Instead, it mandated a ritualistic procession involving priests, the Ark of the Covenant, and rams' horn trumpets (shofars). This unconventional approach underscored a profound theological truth: the victory would not be achieved by human strength, military prowess, or strategic ingenuity, but solely by divine intervention. For the Israelites, the prominent role of the priests, the Ark, and the shofars would have immediately signaled that this was a holy war, led directly by Yahweh, setting it apart from any typical military campaign of their time.
Key Themes
This verse powerfully encapsulates several overarching themes central to the book of Joshua and the broader biblical narrative. Firstly, it profoundly illustrates Obedience to Divine Instruction. The Israelites, under Joshua's leadership, meticulously follow God's seemingly illogical and unconventional commands, demonstrating an unwavering trust in His methods, however strange they may appear. Their faithfulness to the divine blueprint, despite its lack of conventional military sense, was paramount for success, echoing God's earlier charge to Joshua to be strong and courageous and obey His law. Secondly, the prominent role of the Ark of the Covenant highlights God's Presence and Authority. The Ark, symbolizing God's dwelling among His people and His covenant faithfulness, signified that the Lord Himself was leading the charge, making the entire battle a divine undertaking. Its presence assured Israel that Yahweh was actively engaged on their behalf, fulfilling His promises as seen in Exodus 25:22. Finally, the entire strategy for Jericho demanded immense Faith in Action. Marching silently with sacred objects around fortified walls, rather than engaging in conventional warfare, was a profound test of trust. Joshua 6:8 depicts this faith in motion, as the people follow the divine blueprint without question, a testament to the belief that "by faith the walls of Jericho fell" (Hebrews 11:30).
Exposition and Analysis
Key Word Analysis
This term specifically refers to the shofar, an ancient musical instrument made from a ram's horn. The shofar held profound spiritual and symbolic significance in Israelite culture, used to announce new moons, festivals, and the Jubilee year (Leviticus 25:9). Critically, it was associated with divine revelation and the presence of God, notably at Mount Sinai (Exodus 19:16). In this context, the blowing of the yôwbêl was not merely a military signal but a spiritual declaration, a sound that invoked God's power and announced His imminent intervention, transforming a military act into a sacred ritual.
This refers to the Ark of the Covenant, the most sacred object in ancient Israel. It was a gold-covered wooden chest containing the tablets of the Ten Commandments, Aaron's rod, and a pot of manna (Hebrews 9:4). The Ark symbolized God's tangible presence among His people, His covenant faithfulness, and His throne. Its presence at the forefront of the procession signified that the battle was the Lord's, and His active, sovereign power was leading the charge. The Ark's movement indicated God's "marching" with His people, ensuring victory through His direct involvement.
This term signifies a compact or league, specifically referring to the sacred agreement between God and Israel. The "Ark of the Covenant" thus embodies the very relationship God established with His people, founded on His promises and their obedience. Its presence in the procession underscored that God was acting in accordance with His covenant promises to give Israel the land, making the conquest of Jericho a fulfillment of divine oath and a demonstration of God's unwavering faithfulness to His word.
Verse Breakdown
"And it came to pass, when Joshua had spoken unto the people"
This opening clause establishes Joshua's role as the divinely appointed leader and the faithful mediator of God's commands. It highlights the immediate and direct obedience of the people to Joshua's instructions, which were themselves God's instructions. This sets the stage for the disciplined execution of an extraordinary plan, underscoring the vital chain of command from God to Joshua to the people, emphasizing their readiness to act on divine revelation.
"that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets"
This describes the specific, ritualistic actions of the priests, emphasizing the number "seven," which carries strong symbolic significance of completion, divine perfection, and sacredness throughout scripture. The priests, as consecrated individuals, carrying and blowing the sacred shofars, signify that this is not a secular military maneuver but a holy act of worship and warfare. Their position "before the LORD" (represented by the Ark) indicates their role as a spiritual vanguard, ushering in God's presence and power through their obedient actions and spiritual declaration.
"and the ark of the covenant of the LORD followed them"
This final clause clarifies the precise order of the procession. The Ark of the Covenant, representing God's very presence, authority, and covenant faithfulness, follows the priests. While the priests lead the physical procession, the Ark's presence is the ultimate source of power and the true leader of the march. Its following position might suggest that the priests' actions (blowing the trumpets) are a prelude or announcement of the divine power that is about to be unleashed, with God's presence (the Ark) bringing up the rear, ensuring the fulfillment of His word and guaranteeing the outcome.
Literary Devices
The passage employs several potent literary devices to convey its profound theological meaning. Symbolism is paramount, with the "seven trumpets of rams' horns" (shofars) symbolizing divine declaration, the voice of God, and impending judgment or salvation. The Ark of the Covenant is the most powerful symbol, representing God's immanent presence, His covenant faithfulness, and His active participation in the battle. The Repetition of the number "seven" (seven priests, seven trumpets, marching for seven days, seven times on the seventh day) creates a sense of divine order, completeness, and a climactic build-up, emphasizing that the entire event is supernaturally ordained. The narrative also employs Narrative Pacing, starting with Joshua's command and immediately transitioning into the detailed, step-by-step execution of the divine plan, building suspense and highlighting the methodical, deliberate nature of God's work.
Theological and Thematic Connections
Joshua 6:8 powerfully illustrates God's absolute sovereignty over human endeavors and His often unconventional, yet perfect, methods for achieving His purposes. It teaches that true victory comes not through human strength, strategic brilliance, or military might, but through humble, obedient faith in God's active presence and power. The Jericho account serves as a foundational narrative for understanding spiritual warfare, where battles are ultimately won by divine intervention in response to human faithfulness. This principle resonates throughout scripture, reminding believers that God's power is made perfect in weakness, and His ways are infinitely higher than our ways. It calls us to relinquish our reliance on human wisdom and embrace the divine strategy, trusting that God will fight for us when we walk in obedience.
Reflection and Application
Joshua 6:8 challenges us to critically examine how we approach the "walls" in our own lives—those seemingly insurmountable obstacles, deeply entrenched problems, or long-standing spiritual strongholds that appear impervious to our efforts. Just as God's strategy for Jericho defied human logic and military convention, so too might His solutions for our personal or communal challenges seem unconventional or counter-intuitive. This verse calls us to cultivate a radical trust in God's divine wisdom and a profound willingness to obey His commands, even when we don't fully grasp the "how" or the "why." It reminds us that our primary weapon in spiritual battles is not our own strength, cleverness, or resources, but our humble obedience and unwavering reliance on God's active presence. The Ark's presence assures us that the Lord Himself is with us in our battles, leading the charge, and the trumpet's sound is a call to spiritual readiness and a declaration of His impending victory. We are invited to step out in faith, knowing that God goes before us and fights on our behalf when we walk in His prescribed ways.
Questions for Reflection
FAQ
Why were rams' horns (shofars) used instead of regular military trumpets?
The use of rams' horns, or shofars, was highly significant and intentional, setting this event apart from typical warfare. Unlike military trumpets, the shofar held deep religious and spiritual meaning in ancient Israel. It was not merely a signaling device but an instrument associated with divine pronouncements, the calling of sacred assemblies, and the very presence of God, as dramatically heard at Mount Sinai. Its piercing sound was believed to herald God's intervention and judgment, serving as a spiritual weapon rather than a physical one. By using shofars, the Israelites were not engaging in conventional warfare but participating in a sacred ritual, declaring God's sovereign power and announcing His direct involvement in the battle, emphasizing that the victory would be supernatural, not human.
What was the significance of the Ark of the Covenant being part of the procession?
The Ark of the Covenant was the most sacred object to the Israelites, symbolizing God's tangible presence among His people. It contained the tablets of the Ten Commandments, representing God's covenant with Israel, and its lid, the "mercy seat," was where God communed with Moses (Exodus 25:22). Its inclusion in the Jericho procession profoundly underscored that the battle was the Lord's. The Ark's presence meant that God Himself was leading the charge against the city, not merely assisting Israel. It was a visible sign of divine authority, power, and covenant faithfulness, assuring the Israelites that their victory was guaranteed by God's active participation and that He was fulfilling His promises to grant them the land.
Christ-Centered Fulfillment
Joshua 6:8, with its depiction of the Ark leading the procession and the trumpets sounding, finds its ultimate and profound fulfillment in Jesus Christ. The Ark, symbolizing God's manifest presence among His people, powerfully foreshadows Christ, who is Immanuel, "God with us". He is the ultimate and perfect manifestation of God's presence, not confined to a physical box but dwelling among humanity in flesh and blood (John 1:14). Just as the Ark led Israel into battle and secured victory by divine power, Christ, our true Captain of the Lord's host, leads His people in spiritual warfare against the strongholds of sin, death, and the devil. The sounding of the rams' horns, heralding divine intervention, judgment, and the dawning of a new era, points to the powerful proclamation of the Gospel, which is the "power of God for salvation to everyone who believes" (Romans 1:16). Ultimately, the Jericho narrative, where walls fall through divine power and obedient faith, prefigures the greater victory achieved by Christ on the cross, where He triumphed over all spiritual principalities and powers, disarming them and making a public spectacle of them (Colossians 2:15). He is the one who leads His church in an unstoppable march, not with earthly weapons, but with the spiritual power of His word and Spirit, until every spiritual "wall" is brought down and His eternal kingdom is fully established, proclaiming, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever!" (Revelation 11:15).