6So Joshua the son of Nun called the priests and said to them, “Take up the ark of the covenant, and let seven priests carry seven trumpets of rams’ horns before the ark of the LORD.” 7Then he said to the people, “Go forward, and march around the city, and let the armed men go on before the ark of the LORD.” 8And it was so, that when Joshua had spoken to the people, the seven priests carrying the seven trumpets of rams’ horns before the LORD went forward and blew the trumpets; and the ark of the covenant of the LORD followed them. 9The armed men went before the priests who blew the trumpets, and the rear guard came after the ark, while they continued to blow the trumpets. 10But Joshua commanded the people, saying, “You shall not shout nor let your voice be heard nor let a word proceed out of your mouth, until the day I tell you, ‘Shout!’ Then you shall shout!” 11So he had the ark of the LORD taken around the city, circling it once; then they came into the camp and spent the night in the camp.

      12Now Joshua rose early in the morning, and the priests took up the ark of the LORD. 13The seven priests carrying the seven trumpets of rams’ horns before the ark of the LORD went on continually, and blew the trumpets; and the armed men went before them and the rear guard came after the ark of the LORD, while they continued to blow the trumpets. 14Thus the second day they marched around the city once and returned to the camp; they did so for six days.

      15Then on the seventh day they rose early at the dawning of the day and marched around the city in the same manner seven times; only on that day they marched around the city seven times. 16At the seventh time, when the priests blew the trumpets, Joshua said to the people, “Shout! For the LORD has given you the city. 17“The city shall be under the ban, it and all that is in it belongs to the LORD; only Rahab the harlot and all who are with her in the house shall live, because she hid the messengers whom we sent. 18“But as for you, only keep yourselves from the things under the ban, so that you do not covet them and take some of the things under the ban, and make the camp of Israel accursed and bring trouble on it. 19“But all the silver and gold and articles of bronze and iron are holy to the LORD; they shall go into the treasury of the LORD.” 20So the people shouted, and priests blew the trumpets; and when the people heard the sound of the trumpet, the people shouted with a great shout and the wall fell down flat, so that the people went up into the city, every man straight ahead, and they took the city. 21They utterly destroyed everything in the city, both man and woman, young and old, and ox and sheep and donkey, with the edge of the sword.

      22Joshua said to the two men who had spied out the land, “Go into the harlot’s house and bring the woman and all she has out of there, as you have sworn to her.” 23So the young men who were spies went in and brought out Rahab and her father and her mother and her brothers and all she had; they also brought out all her relatives and placed them outside the camp of Israel. 24They burned the city with fire, and all that was in it. Only the silver and gold, and articles of bronze and iron, they put into the treasury of the house of the LORD. 25However, Rahab the harlot and her father’s household and all she had, Joshua spared; and she has lived in the midst of Israel to this day, for she hid the messengers whom Joshua sent to spy out Jericho.

      26Then Joshua made them take an oath at that time, saying, “Cursed before the LORD is the man who rises up and builds this city Jericho; with the loss of his firstborn he shall lay its foundation, and with the loss of his youngest son he shall set up its gates.” 27So the LORD was with Joshua, and his fame was in all the land.

Parallel Verses

New American Standard Bible (©1995)
The LORD said to Joshua, "See, I have given Jericho into your hand, with its king and the valiant warriors.

GOD'S WORD® Translation (©1995)
The LORD said to Joshua, "I am about to hand Jericho, its king, and its warriors over to you.

King James Bible
And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour.

Douay-Rheims Bible
And the Lord said to Josue: Behold I have given into thy hands Jericho, and the king thereof, and all the valiant men.

Darby Bible Translation
And Jehovah said to Joshua, See, I have given into thy hand Jericho, and the king thereof, and the valiant men.

English Revised Version
And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour.

Webster's Bible Translation
And the LORD said to Joshua, See, I have given into thy hand Jericho, and its king, and the mighty men of valor.

World English Bible
Yahweh said to Joshua, "Behold, I have given Jericho into your hand, with its king and the mighty men of valor.

Young's Literal Translation
And Jehovah saith unto Joshua, 'See, I have given into thy hand Jericho and its king -- mighty ones of valour,

Cross References

Deuteronomy 7:24 "He will deliver their kings into your hand so that you will make their name perish from under heaven; no man will be able to stand before you until you have destroyed them.

Joshua 6:1 Now Jericho was tightly shut because of the sons of Israel; no one went out and no one came in.

Joshua 6:3 "You shall march around the city, all the men of war circling the city once. You shall do so for six days.

Joshua 8:1 Now the LORD said to Joshua, "Do not fear or be dismayed. Take all the people of war with you and arise, go up to Ai; see, I have given into your hand the king of Ai, his people, his city, and his land.

Joshua 12:9 the king of Jericho, one; the king of Ai, which is beside Bethel, one;

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 6

Joshua opened the campaign with the siege of Jericho, a city which could not trust so much to the courage of its people as to act offensively, and to send out its forces to oppose Israel's landing and encamping, but trusted so much to the strength of its walls as to stand upon its defence, and not to surrender, or desire conditions of peace. Now here we have the story of the taking of it, I. The directions and assurances which the captain of the Lord's host gave concerning it (v. 1-5). II. The trial of the people's patient obedience in walking round the city six days (v. 6-14). III. The wonderful delivery of it into their hands the seventh day, with a solemn charge to them to use it as a devoted thing (v. 15-21 and 24). IV. The preservation of Rahab and her relations (v. 22, 23, 25). V. A curse pronounced upon the man that should dare to rebuild this city (v. 26, 27). An abstract of this story we find among the trophies of faith, Heb. 11:30. "By faith the walls of Jericho fell down, after they were compassed about seven days."

Verses 1-5

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, v. 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 (v. 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, v. 3, 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, v. 5. God appointed this way, (1.) To magnify his own power, that he might be exalted in his own strength (Ps. 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, 1 Sa. 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.

Calvin's Commentary

1. Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.

1. Jericho autem erat clausa, et claudebatur propter filios Israel, nec poterat quisquam egredi, vel ingredi.

2. And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valor.

2. Dixitque Jehova ad Josuam, Ecce tradidi in manum tuam Jericho, et regem ejus, et virtute praestantes.

3. And you shall compass the city, all you men of war, and go round about the city once. Thus shall thou do six days.

3. Circuibitis itaque urbem, omnes viri bellatores, circundando eam semel: sic facies sex diebus.

4. And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day you shall compass the city seven times, and the priests shall blow with the trumpets.

4. Porro septem sacerdotes ferent septem cornua arientina ante arcam: Die autem septima circuibitis urbem septem vicibus, et sacerdotes ipsi clangent tubis.

5. And it shall come to pass, that when they make a long blast with the ram's horn, and when you 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.

5. Quum vero protraxerint sonitum cornu arietino: ubi primum audieritis vocem tubae, vociferabitur universus populus vociferatione magna, et concidet murus urbis sub se: populus vero ascendet quisque e regione sua.

6. 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.

6. Vocavit ergo Josue filius Nun sacerdotes, et dixit eis, Tollite arcam foederis, et septem sacerdotes accipient septem tubas arietinas coram arca Jehovae.

7. 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.

7. Dixit quoque ad populum, Transite, et circuite urbem, et armatus quisque praecedat arcam Jehovae.

8. 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.

8. Et fuit postquam loquutus est Josue ad populum, tulerunt septem sacerdotes septem tubas arietinas, et transeuntes ante arcam Jehovae clanxerunt tubis. Arca autem foederis Jehovae sequebatur ipsos.

9. And the armed men went before the priests that blew with the trumpets, and the rearward came after the ark, the priests going on, and blowing with the trumpets.

9. Et armatus quisque praecedebat sacerdotes clangentes tubis, Et qui cogebat agmen sequebatur arcam eundo et clangendo tubis.

10. And Joshua had commanded the people, saying, You 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 you shout.

10. Populo autem praeceperat Josue, dicendo, Non vociferabimini, nec facietis audire vocem vestram, neque egredietur ex ore vestro verbum, usque ad diem quo dixero vobis, vociferamini: tunc vociferabimini.

11. So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp.

11. Circuivit itaque arca Jehovae urbem, circundando semel, et reversi sunt in castra: manseruntque illic.

12. And Joshua rose early in the morning, and the priests took up the ark of the LORD.

12. Rursum surrexit Josue mane, tuleruntque sacerdotes arcam Jehovae.

13. 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 rearward came after the ark of the LORD, the priests going on, and blowing with the trumpets.

13. Septem autem sacerdotes ferentes septem tubas arietinas praecedebant arcam Jehovae, eundo: et clangebant tubis. Armatus vero praecedebat eos, et qui cogebat agmen sequebatur arcam Jehovae, eundo, et clangendo tubis.

14. And the second day they compassed the city once, and returned into the camp: so they did six days.

14. Circuiverunt ergo urbem dic secundo vice alia, reversique sunt ad castra: sic fecerunt sex diebus.

15. 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.

15. Ubi autem advenit septimus dies, surrexerunt simul ac ascendit aurora, et circuiverunt urbem secundum eundem morem septem vicibus: tantum die illa circuiverunt urbem septem vicibus.

16. 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 has given you the city.

16. Septima autem vice quum clangerent sacerdotes tubis, dixit Josue ad populum, vociferamini, tradidit Jehova vobis urbem.

17. 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.

17. Erit autem urbs anathema, ipsa et quaecunque in ea sunt, Jehovae: tantum Rahab meritrix vivet, ipsa et quicunque fuerint cum ea domi, quia abscondidit nuncios quos misimus.

18. And you, in any wise keep yourselves from the accursed thing, lest you make yourselves accursed, when you take of the accursed thing, and make the camp of Israel a curse, and trouble it.

18. Veruntamen vos cavete ab anathemate, ne forte contingatis aliquid de anathemate, tollatisque de anathemate, et ponatis castra Israel anathema, et turbetis ea.

19. 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.

19. Omne autem argentum, et aurum, et vasa aerea et ferrea, sanctitas erunt Jehovae: thesaurum Jehovae ingredientur.

1. Now Jericho was straitly shut up, etc Jericho is said to be shut up, because the gates were not opened: as in time of war cities are guarded with more than usual care. It is added, by way of emphasis, that they were sealed, or locked up, [63] as if it were said that the inhabitants were attentive in watching, so as not to be taken by surprise. Hence, as it could not be taken by stratagem, the only hope of taking it was by open force. This tends to display the goodness of God to the children of Israel, who would have been worn out by a long and difficult siege, had not a substitute been early provided from heaven. Meanwhile there was a danger, lest being forced into a corner, they might be consumed by want and famine, as there was no means of obtaining food and provender in a hostile region. The Lord, therefore, that they might not sit down despondently before one city, assisted them by an extraordinary miracle, and opened up an entrance to them by throwing down the walls, that they might thereafter have the greater confidence in attacking other cities.

We now see the connection between the two first verses, in the one of which it is said, that Jericho was shut up, and the children of Israel thus prevented from approaching it, while in the other God promises that he will take it for them. He makes this promise with the view of preventing them from tormenting themselves with anxious thoughts. In one word, God, by this easy victory at the outset, provides against their giving way to despondency in future. We, at the same time, perceive the stupidity of the inhabitants, who place their walls and gates as obstacles to the divine omnipotence; as if it were more difficult to break up or dissolve a few bars and beams than to dry up the Jordan.

3. And you shall compass the city, etc The promise was, indeed, fit and sufficient of itself to give hope of victory, but the method of acting was so strange, as almost to destroy its credibility. God orders them to make one circuit round the city daily until the seventh day, on which they are told to go round it seven times, sounding trumpets, and shouting. The whole looked like nothing else than child's play, and yet was no improper test, for trying their faith, as it proved their acquiescence in the divine message, even when they saw in the act itself nothing but mere disappointment. With the same intention, the Lord often, for a time, conceals his own might under weakness, and seems to sport with mere trifles, that his weakness may at length appear stronger than all might, and his folly superior to all wisdom.

While the Israelites thus abandon their own reason, and depend implicitly on his words, they gain much more by trifling than they could have done by making a forcible assault, and shaking the walls by numbers of the most powerful engines. Only it behooved them to play the fool for short time, and not display too much acuteness in making anxious and subtle inquiries concerning the event: for that would have been, in a manner, to obstruct the course of the divine omnipotence. Meanwhile, though the circulatory movement round the walls might have excited derision, it was afterwards known, by its prosperous result, that God commands nothing in vain.

There was another subject of care and doubt, which might have crept into their minds. Should the inhabitants of the city suddenly sally forth, the army would, without difficulty, be put to the rout, while, in long straggling lines, it was proceeding round the city, without any regular arrangement that might have enabled it to repel a hostile assault. But here, also, whatever anxiety they might have felt, they behooved to cast it upon God; for sacred is the security which reclines on his providence. There was an additional trial of their faith, in the repetition of the circuit of the city during seven days. For what could seem less congruous than to fatigue themselves with six unavailing circuits? Then, of what use was their silence, [64] unless to betray their timidity, and tempt the enemy to come out and attack besiegers who seemed not to have spirit enough to meet them? But as profane men often, by rash intermeddling fervor, throw everything into confusion, the only part which God here assigns to his people, is to remain calm and silent, that thus they may the better accustom themselves simply to execute his commands.

Here, too, it is worthy of remark, that the instruments, given to the priests to blow with, are not the silver trumpets deposited in the sanctuary, but merely rams' horns. The sound of the sacred trumpets would certainly have inspired more confidence, but a better proof of obedience was given, when they were contented with the vulgar symbol. Moreover, their movements were so arranged, that the greater number, by which is understood the armed, went before the ark, while those who usually accompanied the baggage followed. It was their part to take care that the rear did not fall into confusion. As the term congregating, applied to them, was obscure, I have rendered it by the corresponding term usually employed by the Latins. [65] Some think that the tribe of Dan was thus employed, but this is uncertain, as they were not then arranged in the manner usual on other expeditions.

15. And it came to pass on the seventh day, etc Here, also, God seemed, by leading the people so often round the city, not only to keep the matter in suspense, but purposely to sport with the miseries of the people, who were fatiguing themselves to no purpose. For why does he not order them suddenly to attack the city? Why does he keep them in their former silence, even to weariness, and not open their mouths to shout? But the happy fruit of this endurance teaches us, that there is nothing better than to leave the decisive moments and opportunities of acting at his disposal, and not, by our haste, anticipate his providence, in which, if we acquiesce not, we obstruct the course of his agency. Therefore, while the priests were sounding, God ordered a corresponding shout to be raised by the people, that in this way he might prove that he is not pleased with any impetuosity which men manifest at their own hands, but above all things requires a regulated zeal, of which the only rule is not to move either tongue, or feet, or hands, till he order. Here, the rams' horns undoubtedly represented his authority.

17. And the city shall be accursed, etc Although God had determined not only to enrich his people with spoil and plunder, but also to settle them in cities which they had not built, yet there was a peculiarity in the case of the first city; for it was right that it should be consecrated as a kind of first fruits. Accordingly, he claims the buildings, as well as all the moveable property, as his own, and prohibits the application of any part of it to private uses. It may have been an irksome and grievous task for the people voluntarily to pull down houses in which they might have commodiously dwelt, and to destroy articles which might have been important for use. But as they had not been required to fight, it behooved them to refrain, without grudging, from touching the prey, and willingly yield up the rewards of the victory to God, as it was solely by his nod that the walls of the city had fallen, and the courage of the citizens had fallen along with them. God was contented with this pledge of gratitude, provided the people thereby quickly learned that everything they called their own was the gift of his free liberality. For with equal right all the other cities might have been doomed to destruction, had not God granted them to his people for habitations.

As to the Hebrew word chrs, I will now only briefly repeat from other passages. When it refers to sacred oblations, it becomes, in respect of men, equivalent to abolitions, since things devoted in this manner are renounced by them as completely as if they were annihilated. The equivalent Greek term is anathema, or anathema, meaning set apart, or as it is properly expressed in French, interdicted. Hence the exhortation to beware of what was under anathema, inasmuch as that which had been set apart for God alone had perished, in so far as men were concerned. It is used in a different sense in the following verse, where caution is given not to place the camp of Israel in anathema. Here its simple meaning is, excision, perdition, or death. Moreover, God destined vessels made of metals for the use of the sanctuary; all other things he ordered to be consumed by fire, or destroyed in other manners.

Footnotes:

[63] The Septuagint has sunkekleismene kai ochuromene, "completely closed and made sure, by being barred or barricaded." -- Ed.

[64] French, "De ne dire mot, ne faire aucun bruit;" "Not to speak a word, not to make a noise." -- Ed.

[65] French, "Mais je l'ay traduit par un terme plus accoustume a la langue Francoise;" "But here I have translated it by a term more commonly used in the French language." -- Ed.

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The Siege of Jericho
'And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, ... until the day I bid you shout; then shall ye shout. 11. So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp.'-- JOSHUA vi.10, 11. The cheerful uniform obedience of Israel to Joshua stands in very remarkable contrast with their perpetual murmurings and rebellions under Moses. Many reasons probably concurred in bringing about this …
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We read, that this city was not only wasted by Joshua with fire and sword, but cursed also. "Cursed be he before the Lord, who shall rise up and build that city Jericho," Joshua 6:26. "Nor was another city to be built (says the Talmudists), which was to be called by the name of Jericho: nor was Jericho itself to be built, although to be called by another name." And yet I know not by what chance this city crept out of dust and rubbish, lived again, and flourished, and became the second city to Jerusalem. …
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Objection 1: It would seem lawful for clerics and bishops to fight. For, as stated above [2661](A[1]), wars are lawful and just in so far as they protect the poor and the entire common weal from suffering at the hands of the foe. Now this seems to be above all the duty of prelates, for Gregory says (Hom. in Ev. xiv): "The wolf comes upon the sheep, when any unjust and rapacious man oppresses those who are faithful and humble. But he who was thought to be the shepherd, and was not, leaveth the sheep, …
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In Patriarchal times the Jordan Valley was "well watered everywhere, . . . even as the garden of the Lord." It was in this fair valley that Lot chose to make his home when he "pitched his tent toward Sodom." Genesis 13:10, 12. At the time that the cities of the plain were destroyed, the region round about became a desolate waste, and it has since formed a part of the wilderness of Judea. A portion of the beautiful valley remained, with its life-giving springs and streams, to gladden the heart of …
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TEXT: "And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the Lord do to all your enemies against whom ye fight."--Joshua 10:24-25. The history of the …
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Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the …
John Bunyan—The Works of John Bunyan Volumes 1-3

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the …
John Edgar McFadyen—Introduction to the Old Testament