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)
And 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.

GOD'S WORD® Translation (©1995)
After Joshua had given orders to the troops, the seven priests carrying the seven rams' horns ahead of the LORD marched off as they blew their horns. The ark of the LORD's promise followed them.

King James Bible
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.

Douay-Rheims Bible
And when Josue had ended his words, and the seven priests blew the seven trumpets before the ark of the covenant of the Lord,

Darby Bible Translation
And it came to pass when Joshua had spoken to the people, that the seven priests carrying the seven blast-trumpets before Jehovah passed on and blew with the trumpets; and the ark of the covenant of Jehovah went after them.

English Revised Version
And it was so, that when Joshua had spoken unto the people, the seven priests bearing the seven trumpets of rams' horns before the LORD passed on, and blew with the trumpets: and the ark of the covenant of the LORD followed them.

Webster's Bible Translation
And it came to pass, when Joshua had spoken to 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.

World English Bible
It was so, that when Joshua had spoken to the people, the seven priests bearing the seven trumpets of rams' horns before Yahweh advanced, and blew the trumpets; and the ark of the covenant of Yahweh followed them.

Young's Literal Translation
And it cometh to pass, when Joshua speaketh unto the people, that the seven priests bearing seven trumpets of the jubilee before Jehovah have passed over and blown with the trumpets, and the ark of the covenant of Jehovah is going after them;

Cross References

Joshua 6:7 Then 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."

Joshua 6:9 The 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.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 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, v. 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, v. 4, 5, 9, 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, 2 Chr. 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, 2 Co. 10:4, 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 (v. 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. Zec. 2:13, Be silent, O all flesh, before the Lord. Ex. 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, v. 14, 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, 1 Ki. 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 (John v. 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, v. 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.

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.

Links

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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 …
Alexander Maclaren—Expositions of Holy Scripture

The Shout of Faith
"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." The shout of a steadfast faith is an experience that is in direct contrast to the moans of a wavering faith, and to the wails of discouraged hearts, both of which we have been considering in our last two chapters. In the history of the children of Israel there were many occasions when they indulged …
Hannah Whitall Smith—The God of All Comfort

Jericho Itself.
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. …
John Lightfoot—From the Talmud and Hebraica

Whether it is Lawful for Clerics and Bishops to Fight?
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, …
Saint Thomas Aquinas—Summa Theologica

The Healing of the Waters
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 …
Ellen Gould White—The Story of Prophets and Kings

Five Kings in a Cave
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 …
J. Wilbur Chapman—And Judas Iscariot

The Assyrian Revival and the Struggle for Syria
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