King James Version
Joshua 6
27 verses with commentary
The Fall of Jericho
Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. was: Heb. did shut up, and was shut up
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Jericho was straitly shut up (סֹגֶרֶת וּמְסֻגֶּרֶת, sogeret u-mesugeret)—The Hebrew doubling emphasizes absolute closure: 'shut up and being shut up,' a hendiadys expressing Jericho's desperate lockdown. Archaeological evidence confirms Jericho's massive double walls (outer wall 6 feet thick, inner wall 12 feet thick) made it seemingly impregnable.
Because of the children of Israel—Terror had paralyzed Jericho. They chose passive defense over negotiation or attack, fulfilling God's promise to send fear before Israel (Exodus 23:27). Yet their fear was not saving faith like Rahab's. The city's closure illustrates humanity's futile attempts to wall out God's purposes—a vivid picture of hardened hearts resisting divine grace.
Because of the children of Israel—Terror had paralyzed Jericho. They chose passive defense over negotiation or attack, fulfilling God's promise to send fear before Israel (Exodus 23:27). Yet their fear was not saving faith like Rahab's. The city's closure illustrates humanity's futile attempts to wall out God's purposes—a vivid picture of hardened hearts resisting divine grace.
And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour.
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God's declaration—'See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour'—uses past tense ('I have given') for future conquest. From divine perspective, victory is already accomplished; Israel simply receives what God provides. This grammatical choice teaches faith to claim promises before seeing fulfillment. The comprehensive gift includes city, king, and warriors—nothing excluded from divine grant. Such comprehensive promises demand equally comprehensive faith.
And ye shall compass the city, all ye men of war, and go round about the city once . Thus shalt thou do six days.
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And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days.
God's battle strategy defies military logic. The command to "compass the city" (vesabbotum et-ha'ir, וְסַבֹּתֶם אֶת־הָעִיר) means to circle or march around Jericho's perimeter. The phrase "all ye men of war" (kol-anshei hamilchamah, כָּל־אַנְשֵׁי הַמִּלְחָמָה) indicates full military mobilization—not for attacking but for marching in procession. This contradicts conventional siege tactics, which involved assault, starvation, or negotiation—never ritual circumambulation.
The instructions specify precise repetition: "once" daily "six days." This seemingly pointless repetition tests obedience and faith. From a military perspective, marching around a fortified city accomplishes nothing—it exposes troops to defensive fire while demonstrating tactical impotence. Yet God's strategy often appears foolish to worldly wisdom (1 Corinthians 1:25-27). Faith means obeying unconventional commands, trusting divine wisdom over human strategy.
Theologically, this illustrates that spiritual victory comes through obedience, not through human strength or clever tactics. The repeated marching builds suspense, tests patience, and demonstrates that God's ways transcend human understanding. The six days of marching without result require perseverance—continuing to obey when results aren't immediately visible. This prefigures New Testament teaching about faith as "the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). From a Reformed perspective, this demonstrates that faith involves radical trust in God's revealed will, even when His methods seem absurd by worldly standards.
God's battle strategy defies military logic. The command to "compass the city" (vesabbotum et-ha'ir, וְסַבֹּתֶם אֶת־הָעִיר) means to circle or march around Jericho's perimeter. The phrase "all ye men of war" (kol-anshei hamilchamah, כָּל־אַנְשֵׁי הַמִּלְחָמָה) indicates full military mobilization—not for attacking but for marching in procession. This contradicts conventional siege tactics, which involved assault, starvation, or negotiation—never ritual circumambulation.
The instructions specify precise repetition: "once" daily "six days." This seemingly pointless repetition tests obedience and faith. From a military perspective, marching around a fortified city accomplishes nothing—it exposes troops to defensive fire while demonstrating tactical impotence. Yet God's strategy often appears foolish to worldly wisdom (1 Corinthians 1:25-27). Faith means obeying unconventional commands, trusting divine wisdom over human strategy.
Theologically, this illustrates that spiritual victory comes through obedience, not through human strength or clever tactics. The repeated marching builds suspense, tests patience, and demonstrates that God's ways transcend human understanding. The six days of marching without result require perseverance—continuing to obey when results aren't immediately visible. This prefigures New Testament teaching about faith as "the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). From a Reformed perspective, this demonstrates that faith involves radical trust in God's revealed will, even when His methods seem absurd by worldly standards.
And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
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And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
This verse introduces liturgical elements: seven priests, seven trumpets, seven circuits on the seventh day. The Hebrew shofar (שׁוֹפָר, "trumpets of rams' horns") were ceremonial instruments used in worship, not military signals. The shofar announced Jubilee (Leviticus 25:9), accompanied sacrifice (Leviticus 23:24), and called assemblies (Numbers 10:1-10). Their use here marks this as holy war—worship expressed through conquest.
The ark's presence is central—priests carry seven trumpets "before the ark" (lifnei ha'aron, לִפְנֵי הָאָרוֹן). The ark symbolized God's throne and presence among His people (Exodus 25:22). Its presence in battle demonstrated that Yahweh Himself fought for Israel (Numbers 10:35-36). The conquest was not Israel defeating Canaanites but God executing judgment through His covenant people. The ark's centrality reinforced this theological reality.
The number seven appears repeatedly, symbolizing completion and divine perfection in Hebrew thought. Seven priests, seven trumpets, seven days, seven circuits create liturgical completeness. This numeric emphasis portrays Jericho's fall as divinely orchestrated culmination of God's perfect purposes. Theologically, this illustrates that spiritual warfare is ultimately worship—acknowledging God's sovereignty, trusting His power, and obeying His commands. From a Reformed perspective, this prefigures the truth that the church's weapons are not carnal but spiritual (2 Corinthians 10:4), rooted in worship and proclamation rather than worldly power.
This verse introduces liturgical elements: seven priests, seven trumpets, seven circuits on the seventh day. The Hebrew shofar (שׁוֹפָר, "trumpets of rams' horns") were ceremonial instruments used in worship, not military signals. The shofar announced Jubilee (Leviticus 25:9), accompanied sacrifice (Leviticus 23:24), and called assemblies (Numbers 10:1-10). Their use here marks this as holy war—worship expressed through conquest.
The ark's presence is central—priests carry seven trumpets "before the ark" (lifnei ha'aron, לִפְנֵי הָאָרוֹן). The ark symbolized God's throne and presence among His people (Exodus 25:22). Its presence in battle demonstrated that Yahweh Himself fought for Israel (Numbers 10:35-36). The conquest was not Israel defeating Canaanites but God executing judgment through His covenant people. The ark's centrality reinforced this theological reality.
The number seven appears repeatedly, symbolizing completion and divine perfection in Hebrew thought. Seven priests, seven trumpets, seven days, seven circuits create liturgical completeness. This numeric emphasis portrays Jericho's fall as divinely orchestrated culmination of God's perfect purposes. Theologically, this illustrates that spiritual warfare is ultimately worship—acknowledging God's sovereignty, trusting His power, and obeying His commands. From a Reformed perspective, this prefigures the truth that the church's weapons are not carnal but spiritual (2 Corinthians 10:4), rooted in worship and proclamation rather than worldly power.
And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. flat: Heb. under it
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And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
This verse describes the climactic moment when supernatural intervention would manifest. The phrase "long blast" (mashakh beqeren hayovel, מָשַׁךְ בְּקֶרֶן הַיּוֹבֵל) literally means drawing out the Jubilee horn—extended sound versus short blasts. The Jubilee connection is significant: Jubilee proclaimed liberty, debt cancellation, and land restoration (Leviticus 25). Jericho's fall would liberate Canaan from Canaanite wickedness and restore Abraham's promised inheritance to his descendants.
The command for "all the people" to "shout with a great shout" (yari'u...teru'ah gedolah, יָרִיעוּ...תְּרוּעָה גְדוֹלָה) indicates corporate participation. This wasn't mere noise but liturgical acclamation recognizing God's victory. The Hebrew teru'ah (תְּרוּעָה) denotes joyful shout or battle cry, used in worship (Psalm 47:5) and warfare (Joshua 6:20). The shout proclaimed faith in God's promise before visible fulfillment.
The promise "the wall...shall fall down flat" (venaphlah chomat ha'ir tachteyha, וְנָפְלָה חוֹמַת הָעִיר תַּחְתֶּיהָ) literally means fall down beneath itself—complete collapse creating accessible entry. The phrase "every man straight before him" (ish negdo, אִישׁ נֶגְדּוֹ) indicates direct ascent into the city without siege equipment or climbing. God's supernatural intervention would remove all obstacles, requiring only faith and obedience. Theologically, this illustrates Ephesians 2:8-9—salvation is God's work, not human achievement. Israel's role was believing and obeying; God's role was accomplishing victory.
This verse describes the climactic moment when supernatural intervention would manifest. The phrase "long blast" (mashakh beqeren hayovel, מָשַׁךְ בְּקֶרֶן הַיּוֹבֵל) literally means drawing out the Jubilee horn—extended sound versus short blasts. The Jubilee connection is significant: Jubilee proclaimed liberty, debt cancellation, and land restoration (Leviticus 25). Jericho's fall would liberate Canaan from Canaanite wickedness and restore Abraham's promised inheritance to his descendants.
The command for "all the people" to "shout with a great shout" (yari'u...teru'ah gedolah, יָרִיעוּ...תְּרוּעָה גְדוֹלָה) indicates corporate participation. This wasn't mere noise but liturgical acclamation recognizing God's victory. The Hebrew teru'ah (תְּרוּעָה) denotes joyful shout or battle cry, used in worship (Psalm 47:5) and warfare (Joshua 6:20). The shout proclaimed faith in God's promise before visible fulfillment.
The promise "the wall...shall fall down flat" (venaphlah chomat ha'ir tachteyha, וְנָפְלָה חוֹמַת הָעִיר תַּחְתֶּיהָ) literally means fall down beneath itself—complete collapse creating accessible entry. The phrase "every man straight before him" (ish negdo, אִישׁ נֶגְדּוֹ) indicates direct ascent into the city without siege equipment or climbing. God's supernatural intervention would remove all obstacles, requiring only faith and obedience. Theologically, this illustrates Ephesians 2:8-9—salvation is God's work, not human achievement. Israel's role was believing and obeying; God's role was accomplishing victory.
And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD.
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Joshua commands the priests to take up the ark and march before it, with armed men preceding the ark-bearing priests. The Hebrew nasa' (נָשָׂא) means to lift, carry, bear—emphasizing the sacred responsibility of transporting God's presence. The ark of the covenant (aron habberit, אֲרוֹן הַבְּרִית) represented Yahweh's throne and presence among His people. By placing the ark at the center of military operations, Joshua demonstrates that Israel's conquest depends not on military might but on God's presence and power. The seven priests with seven trumpets (shofar, שׁוֹפָר) before the ark create a processional that is liturgical rather than martial—this is worship warfare. The number seven signifies completeness and divine perfection in Hebrew numerology. This arrangement declares that Israel fights not by sword but by the Lord of hosts who goes before them.
And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD.
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The command 'Pass on' (abar, עָבַר—to cross over) initiates the procession. The armed men going before the ark provides military escort, but their weapons are secondary to God's presence. This order—armed guard, seven priests with trumpets, ark, rear guard—places the ark at the strategic center. The procession's movement around the city rather than against it defies military logic but demonstrates faith. Each circuit declares Yahweh's sovereign claim over Jericho before conquest. The verb 'compass' (sabab, סָבַב) means to surround, encircle—a prophetic enactment of the city's doom. This is spiritual warfare made visible: the people don't storm gates; they walk in obedience and trust God to act. Hebrews 11:30 attributes Jericho's fall to faith, not force.
And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.
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The people's immediate obedience—'as Joshua had spoken'—demonstrates covenant faithfulness. The seven priests bearing seven trumpets of rams' horns (shophar yobel, שׁוֹפַר יוֹבֵל) before Yahweh emphasizes the theocentric nature of this military operation. These weren't battle trumpets but ritual instruments, particularly associated with Jubilee celebrations (Leviticus 25:9) and divine revelation (Exodus 19:16). The trumpet blast proclaimed God's kingship and coming judgment. 'Before the LORD' (lifnei YHWH, לִפְנֵי יְהוָה) indicates the action occurs in God's presence, under His direction, for His glory. The ark following symbolizes God accompanying His people into battle. This coordination creates a unified act of worship-obedience. This prefigures spiritual warfare where believers advance not by carnal weapons but through prayer and God's presence (2 Corinthians 10:3-5).
And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. rereward: Heb. gathering host
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The military formation—armed men before the priests, rear guard after the ark—creates a protective envelope around the ark while prioritizing spiritual over martial elements. The phrase 'priests going on, and blowing with the trumpets' emphasizes continuous action (halok v'taqa, הָלוֹךְ וְתָקַע—walking and blowing). The Hebrew construction indicates sustained, ongoing trumpet blasts throughout the procession, not intermittent sounds. This sustained proclamation announced God's presence and imminent judgment. The 'rereward' (me'asef, מְאַסֵּף—gathering, bringing up the rear) protected stragglers and completed the sacred formation. The entire structure declares that Israel's strength lies not in military prowess but in worship and God's presence. This formation typifies how God's people should approach challenges—surrounded by prayer and worship, with God's presence at the center.
And Joshua had commanded the people, saying, 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; then shall ye shout. any noise: Heb. your voice to be heard
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Joshua's command 'Ye shall not shout, nor make any noise with your voice' imposes disciplined silence on the entire congregation except for the trumpet blasts. The Hebrew taru'ah (תְּרוּעָה) means a war cry or shout of triumph—which was to be withheld until the appointed time. This required extraordinary self-control and faith. Natural human instinct during military operations is to shout, to bolster courage, to intimidate enemies. Joshua prohibits this until God's appointed moment. The silence heightened tension and demonstrated that victory belonged to the Lord, not to human enthusiasm or effort. When the shout finally came on the seventh day, it would be a shout of faith responding to God's command, not of presumption. This teaches that spiritual victory requires waiting on God's timing, not presuming on His promises prematurely.
So the ark of the LORD compassed the city, going about it once : and they came into the camp, and lodged in the camp.
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The ark of the LORD compassing the city once completes the first day's obedient procession. The verb sabab (סָבַב—to go around, compass) is repeated, emphasizing the deliberate, complete encirclement. They returned to camp, demonstrating patient faith—no immediate results, yet obedience continues. This single circuit on day one establishes the pattern to be repeated for six days before the climactic seventh day. The patience required is spiritually significant: God often tests faith through delayed fulfillment. The ark's presence meant Yahweh Himself was laying siege to Jericho. Each circuit was a prophetic declaration of ownership—God claiming what was His by right. The daily return to camp showed confidence in God's plan despite apparent inaction. This pattern teaches that spiritual victories often require sustained, repeated obedience without immediate visible results.
And Joshua rose early in the morning, and the priests took up the ark of the LORD.
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Joshua's early rising demonstrates leadership diligence and spiritual priority—seeking God first (cf. Mark 1:35). The priests taking up the ark on the second day shows continued obedience without variation. The repetition of the pattern—day after identical day—tests faithfulness when novelty fades. Human nature craves variety and immediate results; God often works through mundane repetition. The priestly role in bearing the ark reminds us that spiritual leadership carries sacred responsibility. Taking up the ark wasn't mechanical ritual but covenant privilege—bearing God's presence among His people. The early morning timing suggests the procession occurred at dawn, a time symbolically associated with new beginnings and God's faithfulness (Lamentations 3:22-23). This daily faithfulness in repetitive tasks models the Christian life: not constant crisis or mountaintop experiences, but steady, daily obedience to God's revealed will.
And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets.
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The seven priests bearing seven trumpets continue their processional before the ark, maintaining the sacred order established on day one. The emphasis on 'went on continually' (halok v'taqa, הָלוֹךְ וְתָקַע) stresses unceasing proclamation. They blew the trumpets without stopping throughout the entire circuit. This sustained witness proclaimed God's sovereignty without wavering. The armed men going before and the rearward coming after maintain the protective formation. The phrase 'going on, and blowing' appears again, underlining persistence. This second day's repetition—identical to the first—would have seemed anticlimactic to human observers. Yet God was building faith through obedience, testing perseverance through routine. The continuous trumpet blast symbolizes the constant proclamation of God's Word—not intermittent or convenient, but sustained and faithful. Believers are called to 'sound the trumpet' of gospel witness continually, not merely when it feels impactful (2 Timothy 4:2).
And the second day they compassed the city once , and returned into the camp: so they did six days.
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The pattern continues—compassing the city once on the second day, then returning to camp. The repetition emphasizes the test of faith through waiting. God doesn't explain why six days of circling are necessary before the seventh day's climax. Israel must trust and obey without full understanding of the plan's logic. This models the Christian walk: we often don't understand God's timing or methods, yet we're called to faithful obedience regardless. The phrase 'so they did six days' looks ahead to the pattern's completion, emphasizing the sustained faithfulness required. Six days of apparently fruitless circling preceded the seventh day's victory. This pattern appears throughout Scripture—six days of creation work before Sabbath rest, six days of gathering manna before the Sabbath, six years of sowing before the Sabbath year. The number six represents human labor and incompleteness; seven represents divine completion and rest.
And it came to pass on the seventh day, that they rose early 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.
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The seventh day marks the climax—they rose early, about the dawning of the day. The Hebrew sha'ar hashachar (שַׁעַר הַשָּׁחַר) means the gates of dawn, emphasizing the earliest light. This special timing sets the seventh day apart. Rising earlier than previous days shows heightened anticipation and obedience. They compass the city seven times on this day—a complete, divine number. Seven circuits on the seventh day equals forty-nine (7×7), approaching the Jubilee pattern of fullness and liberation (Leviticus 25). The sevenfold circling intensifies the proclamation and prophetically enacts Jericho's complete doom. What required one circuit for six days requires seven circuits on the culminating day. This isn't arbitrary but reflects divine design. The pattern teaches that God's final acts of judgment or deliverance often intensify before completion. The church's witness may intensify before Christ's return; spiritual battles often crescendo before breakthrough. Perseverance is crucial in the final stages.
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.
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At the seventh time, when the priests blew the trumpets, Joshua commanded the people to shout. The moment of silence ends with explosive proclamation. The Hebrew hari'u (הָרִיעוּ) is imperative—'Shout!' This shout isn't self-generated enthusiasm but commanded obedience to God's word through Joshua. 'For the LORD hath given you the city'—note the past tense. In God's sovereign decree, victory is already accomplished; Israel's shout is response to promise, not an attempt to create reality. This is faith's shout: claiming God's promise before physical evidence appears. The command emphasizes divine gift: God gives the city; Israel doesn't take it by force. This distinction matters profoundly—conquest succeeds through God's sovereign grace, not human achievement. The shout must wait for God's timing (seventh day, seventh circuit, trumpet blast, Joshua's command). Premature shouting would be presumption; this shout is obedient faith. Faith waits for God's word and timing, then responds wholeheartedly.
And the city shall be accursed, 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. accursed: or, devoted
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The herem (devoted to destruction) command—'And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live'—required total destruction except Rahab's family. The term 'accursed' (Hebrew herem) means devoted exclusively to God, requiring either consecration or destruction. Jericho's wealth went to God's treasury, not Israel's pockets. This demonstrates that holy war served divine judgment, not human profit. Rahab's exception shows mercy within judgment—grace rescues believers from deserved wrath.
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. accursed: or, devoted a curse: or, devoted
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The scarlet thread (חוּט שָׁנִי) that Rahab let down becomes her salvation marker—a typological foreshadowing of Christ's blood. Just as the Passover lamb's blood on doorposts saved Israelites from death (Exodus 12:13), the scarlet cord saves Rahab's household from Jericho's judgment. The Hebrew שָׁנִי (shani) means scarlet, crimson—the color of blood and sacrifice. Rahab must bind it in the window, making salvation visible and accessible. This public identification with Israel's God required courage, as Canaanite neighbors would have questioned her loyalties. The cord remained as a constant witness to her faith-decision. Theologically, this illustrates that salvation requires public identification with God's people and trust in the provided means of deliverance. Rahab couldn't save herself through personal virtue (she was a prostitute) or through alternative means—only through the appointed sign. This exclusivity prefigures Christ as the only way of salvation (John 14:6). The color scarlet throughout Scripture symbolizes both sin's stain (Isaiah 1:18) and redemptive blood that removes it (Hebrews 9:19-22).
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. consecrated: Heb. holiness
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The condition placed on Rahab—'whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head'—emphasizes personal responsibility in salvation. Those who left the protected space forfeited protection. This illustrates that salvation requires remaining in the covenant refuge provided by God. The phrase 'his blood shall be upon his head' uses covenantal language indicating that the guilt of his death rests on the individual, not on those who provided refuge. The Hebrew רֹאשׁ (rosh—head) signifies both physical location and responsibility. Conversely, 'whosoever shall be with thee in the house, his blood shall be on our head' transfers responsibility to the Israelites—they covenant to protect all within. This bilateral covenant mirrors God's covenant with believers: we must remain in Christ (John 15:4), and He pledges to keep those who remain in Him. The house becomes a type of the church—safety is found within the covenant community, in the place designated by God.
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, so that the people went up into the city, every man straight before him, and they took the city. flat: Heb. under it
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The fall of Jericho's walls stands as one of Scripture's most dramatic miracles, demonstrating God's power to accomplish the impossible through faith and obedience. The Hebrew verb nafal (נָפַל, "fell down") indicates sudden, complete collapse. The phrase "the wall fell down flat" (vatipol hachoma tachteyha, וַתִּפֹּל הַחוֹמָה תַּחְתֶּיהָ) literally means "fell in its place" or "fell beneath itself"—not merely breached but completely collapsed, allowing Israel to charge straight ahead rather than navigating through broken walls. Archaeological debate surrounds Jericho's destruction, with scholars proposing various dates and causes (earthquake, erosion, military assault). Regardless of mechanism, Scripture attributes the collapse to divine intervention in response to Israel's obedient faith. The strategy God commanded—marching silently for six days, then shouting when trumpets blast on day seven—had no military logic. Success depended entirely on obeying God's unusual instructions and trusting His promise. The unified shout represents corporate faith expressing confidence in God's word. Hebrews 11:30 commends this as an example of faith: "By faith the walls of Jericho fell down, after they were compassed about seven days." The miracle authenticated Joshua's leadership, terrified Canaan (Joshua 2:9-11, 5:1), and demonstrated that God fights for Israel when they obey His commands.
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.
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Rahab's response—'According unto your words, so be it'—demonstrates complete submission to the terms of salvation. The Hebrew כְּדִבְרֵיכֶם כֶּן־הוּא (kidivreikhem ken-hu) means literally 'as your words, so it is.' She doesn't negotiate terms, add conditions, or suggest modifications. This exemplifies saving faith: unconditional acceptance of God's provision on His terms. Her immediate action—'she bound the scarlet line in the window'—shows that genuine faith produces obedience. James 2:25 later cites Rahab as an example of faith demonstrated by works. The binding of the cord wasn't what saved her; rather, it evidenced the faith that saved. She sent the spies away safely, completing her covenant obligations before claiming covenant benefits. This sequence matters: Rahab helped the spies first (verses 15-16), then made covenant (verses 17-20), then placed the sign (verse 21). Faith acts before seeing fulfillment. She had no guarantee that Israel would succeed or remember their covenant—only the spies' word. Yet she acted decisively, publicly, irreversibly.
But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.
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The spies remained in the mountains three days until their pursuers returned—demonstrating wise caution after Rahab's counsel (verse 16). The number three appears frequently in Scripture associated with divine timing and resurrection (Jonah 1:17, Matthew 12:40). Their waiting tested patience but ensured safety. They trusted Rahab's local knowledge rather than presuming on God's protection through recklessness. This balance between faith and wisdom is crucial: God's providence often works through natural means and prudent decisions. After three days, they passed over (עָבַר—abar, to cross) and came to Joshua—the same verb used for crossing the Jordan. Their successful return confirmed God's providential protection and Rahab's reliable intelligence. They reported that 'truly the LORD hath delivered into our hands all the land'—drawing the correct theological conclusion. Unlike the fearful spies of Numbers 13-14 who saw obstacles, these spies saw God's sovereign control. Their report focused not on Canaanite strength but on Canaanite fear: 'all the inhabitants of the country do faint because of us.' Rahab's testimony (verse 11) proved representative of broader Canaanite despair.
And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. kindred: Heb. families
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The spies' return and report to Joshua provides closure to chapter 2's narrative. They told him 'all things that befell them'—complete, honest reporting including both dangers faced and deliverance experienced. Transparency in reporting to leadership shows accountability and trust. The conclusion 'truly the LORD hath delivered into our hands all the land' demonstrates faith interpreting circumstances theologically. They don't merely report facts ('Canaanites are afraid'); they draw the correct spiritual conclusion (God has given victory). The Hebrew אָמְנָם (omnnam—truly, surely, indeed) expresses certainty and conviction. This isn't hopeful speculation but confident assertion based on God's revealed promise and confirmed by circumstances. The phrase 'into our hands' acknowledges God's gift requires human reception—God gives, we receive and steward. Their focus on Canaanite fear rather than Canaanite fortifications shows mature faith that sees spiritual reality behind physical appearances. Fear indicates broken morale; broken morale precedes military collapse. The spies recognized that psychological defeat is more decisive than architectural strength.
And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.
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The phrase 'even all the inhabitants of the country do faint because of us' reports Canaanite psychological collapse. The Hebrew מוּג (mug—to melt, faint, dissolve) indicates complete demoralization—not mere anxiety but absolute terror rendering them incapable of effective resistance. This fulfills God's promise: 'I will send my fear before thee, and will destroy all the people to whom thou shalt come' (Exodus 23:27). The conquest succeeds not through Israel's military superiority but through God-induced terror. This pattern repeats: 'the fear of you and the dread of you shall be upon every beast of the earth' (Genesis 9:2); 'the dread of thee shall be upon all the land' (Deuteronomy 2:25). God fights for Israel by supernatural means, breaking enemy will to resist. The phrase 'because of us' might suggest human causation, but context makes clear it's because of what God did through Israel (Red Sea, Amorite kings). This teaches that Christian witness carries supernatural power—not our eloquence but God's Spirit convicting the world (John 16:8). We are agents; God is actor.
And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
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Joshua saved Rahab the harlot alive—The verb chayah (חָיָה, 'to preserve alive') echoes God's preservation of Noah (Genesis 7:3) and Joseph's family (Genesis 45:7). Rahab's salvation was comprehensive: herself, her household, and possessions. She dwelleth in Israel even unto this day—This editorial note confirms the account's early composition and Rahab's permanent integration into Israel.
Matthew's genealogy places Rahab as ancestress of David and Christ (Matthew 1:5), demonstrating how God's redemptive plan embraces repentant sinners regardless of ethnic or moral background. She married Salmon, a Judahite prince, picturing the church as Gentile bride grafted into Israel's olive tree (Romans 11:17-24). Her scarlet cord (Joshua 2:18) becomes a beautiful type of Christ's blood securing salvation.
Matthew's genealogy places Rahab as ancestress of David and Christ (Matthew 1:5), demonstrating how God's redemptive plan embraces repentant sinners regardless of ethnic or moral background. She married Salmon, a Judahite prince, picturing the church as Gentile bride grafted into Israel's olive tree (Romans 11:17-24). Her scarlet cord (Joshua 2:18) becomes a beautiful type of Christ's blood securing salvation.
And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.
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Joshua adjured them (וַיַּשְׁבַּע, vayashba)—This solemn oath formula invoked God's name as witness and enforcer. Cursed be the man before the LORD, that riseth up and buildeth this city Jericho—Jericho's ruins were to remain a perpetual testimony to God's judgment, like Sodom (Deuteronomy 29:23). Rebuilding would defy divine decree.
He shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates—This prophetic curse precisely fulfilled 500 years later when Hiel of Bethel rebuilt Jericho, losing his sons Abiram and Segub (1 Kings 16:34). The Hebrew syntax suggests the sons' deaths would bracket the construction, which occurred exactly. This demonstrates Scripture's supernatural foreknowledge and the deadly seriousness of despising God's judgments.
He shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates—This prophetic curse precisely fulfilled 500 years later when Hiel of Bethel rebuilt Jericho, losing his sons Abiram and Segub (1 Kings 16:34). The Hebrew syntax suggests the sons' deaths would bracket the construction, which occurred exactly. This demonstrates Scripture's supernatural foreknowledge and the deadly seriousness of despising God's judgments.
So the LORD was with Joshua; and his fame was noised throughout all the country.
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So the LORD was with Joshua—This covenant formula (Genesis 26:28; 39:2) signals divine approval and empowerment. God's presence, not military genius, explained Israel's victory. The phrase brackets Joshua's career (Joshua 1:5, 9; 6:27), emphasizing that every conquest testified to Yahweh's faithfulness, not Israel's strength.
His fame was noised throughout all the country (שִׁמְעוֹ, shim'o, 'his report/reputation')—News of Jericho's miraculous fall spread like wildfire, fulfilling Moses' prophecy (Deuteronomy 2:25). Yet this fame was dangerous: it would invite both fearful submission (Gibeonites, Joshua 9) and desperate coalition warfare (Joshua 10-11). Joshua's reputation ultimately pointed beyond himself to God's greatness, just as Christian witness should magnify Christ rather than human instruments (1 Corinthians 3:6-7).
His fame was noised throughout all the country (שִׁמְעוֹ, shim'o, 'his report/reputation')—News of Jericho's miraculous fall spread like wildfire, fulfilling Moses' prophecy (Deuteronomy 2:25). Yet this fame was dangerous: it would invite both fearful submission (Gibeonites, Joshua 9) and desperate coalition warfare (Joshua 10-11). Joshua's reputation ultimately pointed beyond himself to God's greatness, just as Christian witness should magnify Christ rather than human instruments (1 Corinthians 3:6-7).