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CHAPTER XII.

THE FATE OF JERICHO.

Joshua vi. 8-27.

The instructions of Joshua to the priests and the people are promptly obeyed. In the bright rays of the morning sun, on the day when Jericho is to be surrounded, the plain between the Jordan and Jericho, a space of some five miles, may be seen dotted over with the tents of Israel, arranged in that orderly manner which had been prescribed by Moses in the wilderness. The whole encampment is astir in the prospect of great events. The erect carriage, the flashing eye, the compressed lip of the soldiers show that something great and unusual is expected. By-and-by, there is a stir near the spot where the ark rests, and, borne on the shoulders of the priests, the sacred vessel is seen in motion in the direction of Jericho. Right in front of it are seven priests carrying trumpets of rams' horns, or, as some render it, jubilee horns. The procession of the ark halts a little, till a body of armed men advance and form in front of it. Others of the people take up their places in the rear. The seven priests sound their trumpets, and the procession moves on. Their course is round the walls of Jericho, far enough removed to be beyond the reach of the arrows of its defenders. Not a shout is raised. Not a sound is heard, save that of the trumpets of the seven priests.141 At last the procession returns to the camp, leaving Jericho just as it found it. Next day the same process is repeated; and the next, and the next, on to the sixth. On the seventh day, the march begins early and is continued late. The spirits of the people are sustained during their weary, monotonous tramp by the expectation of a crisis. At length, when the seventh circuit has been made, the signal is given by Joshua. The air is rent with the shouts of the people and the noise of the trumpets, and immediately, all round, the wall falls flat to the ground, and the people march straight into the city. Paralysed with astonishment and terror, the inhabitants are unable to resist, and lie, men, women and children, at the mercy of their assailants. And the instructions to the Israelites are to destroy everything that is in the city, both man and woman, young and old, ox and sheep and ass, with the edge of the sword. As for the more solid part of the spoil, the silver and the gold and the vessels of brass and iron, they are "devoted" to the service of God (the Authorized translation unhappily uses the word "accursed"). No one is to appropriate a single article to his own use. An exception to the universal massacre was to take place only in the case of the harlot Rahab, who was to be saved, with all her relations, in accordance with the solemn promise of the spies.

There is no difficulty in perceiving the great lesson for all time to be derived from this extraordinary transaction, or the great law of the kingdom of God that was made so conspicuous by it. When we have clear indications of the Divine mind as to any course of action, we are to advance to it promptly and without fear, even though the means at our disposal appear142 utterly inadequate to the object sought to be gained. No man goeth a warfare at his own charges in the service of God. The resources of infinite power avail for that service, and they are sure to be brought into play if it be undertaken for God's glory, and in accordance with His will. Who could have supposed that the fishermen of Galilee would in the end triumph over all the might of kings and rulers; over all the influence of priesthoods and systems of worship enshrined in the traditions of centuries; over all the learning and intellect of the philosopher, and over all the prejudices and passions of the multitude? The secret lay manifestly in the promise of Jesus—"Lo, I am with you alway, even to the end of the world." Who could have thought that the efforts of a poor German student in Berlin, on behalf of some neglected children, would expand into the widespread and well-rooted "Inner Mission" of Wichern? Or that the concern of a prison chaplain for the welfare of some of the prisoners after their release would develop into the worldwide work of Fliedner? Or that the distress of a kind-hearted medical student in London for a batch of poor boys who "didn't live nowhere," and whose pale faces, as they lay on a cold night on the roof of a shed, stirred in him an irrepressible compassion, would give birth to one of the marvels of London philanthropy,—Dr. Barnardo's twenty institutions, caring for three to four thousand children, in connection with which the announcement could be made that no really destitute child was ever turned from its doors? When Carey on his shoemaker's stool contemplated the evangelization of India, there was as great a gulf between the end and the apparent means, as when the priests blew with their rams' horns round the walls of Jericho.143 But Carey felt it to be a Divine command, and Joshua-like set himself to obey it, leaving to God from whom it came to furnish the power by which the work was to be done. And wherever there have been found men and women of strong faith in God, who have looked on His will as recorded in the Scriptures with as much reverence as if it had been announced personally to themselves, and who have set themselves to obey that will with a sense of its reality, and a faith in God's promised help, like that of Joshua as the priests marched round Jericho, the same result has been realized; before Zerubbabel the great mountain has become a plain, and success has been achieved worthy of the acknowledgment—"The Lord hath done great things for us, whereof we are glad."

Far more effectual has this brave and thorough method of doing the Divine will proved than all the contrivances of compromise and worldly wisdom. The attempt to serve two masters has never proved either dignified or permanently successful. "If the Lord be God, follow Him; but if Baal, then follow him;" but do not attempt to combine in one what will please God and Baal too. It is the single eye that is full of light, and full of blessing. If God really is our Master, all the resources of heaven and earth are at our back. If we are able to go forward in sole and simple reliance on His might, as David did in the conflict with Goliath, all will go well. If we waver in our trust in Him, if we fly to the resources of human policy, if we seek deliverance from present evil at whatever cost, we arrest, as it were, the electric current flowing from heaven, and become weak as other men. Still more if we are guilty of deceit and cunning. How different was David confronting Goliath, and144 David feigning madness before King Achish! In the one case a noble hero, in the other a timid, faltering child. It is a dear price we pay for present safety or convenience when we forfeit the approval of our conscience and the favour of God. It is a sublime attitude that faith takes up even in the face of overwhelming danger—"Lord, it is nothing with Thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on Thee, and in Thy name we go against this multitude. O Lord, Thou art our God; let not man prevail AGAINST THEE" (2 Chron. xiv. 11).

This, however, is but one half the lesson of the siege of Jericho. The other and not less valuable lesson is, that in many good enterprises, all that is done may appear for a long time to be labour lost, and not to advance us by one step nearer to the object in view. For six days the priests carried the ark round Jericho, but not one stone was loosened from the walls, not by one iota did the defences seem to yield. Six times on the seventh day there was an equally complete want of result. Nay, the seventh perambulation on the seventh day appeared to be equally unsuccessful, until the very last moment; but when that moment came, the whole defences of the city came tumbling to the ground. It is often God's method to do a great deal of work unseen, and then on a sudden effect the consummation. And whenever we are working in accordance with God's will, it is our encouragement to believe that though our visible success is hardly appreciable, yet good and real work is done. For one day is with the Lord as a thousand years, and a thousand years as one day. Sometimes in a thousand years God does not seem to accomplish a good day's145 work, but at other times in a single day He does the work of a thousand years. The reformation of the Church in the Middle Ages,—how little progress it seemed to make during weary centuries; and even when victory seemed to be drawing nigh, how thoroughly was it arrested by the martyrdom of Huss and Jerome in Bohemia, the extinction of the light of Wicliffe in England, and the suppression of the Lollards in Scotland! And when in Providence some causes began to operate that seemed to have a bearing on the desired consummation, such as the invention of printing, the revival of learning, and the love of freedom, how feebly they seemed to operate in opposition to that overwhelming force which the Papacy had been accumulating for centuries, and which nothing seemed able to touch! But when Luther appeared, nailed his theses to the door of the church at Wittemberg, and took up the bold attitude of an out-and-out opponent to Rome, in one hour the Church was struck as with an earthquake; it reeled to its foundations, and half of the proud structure fell. The conflict with American slavery, how slowly it advanced for many a year, nay, at times it seemed to be even losing ground; till in the midst of the great Civil War the President signed a certain proclamation, and in one moment American slavery received its death blow. An eminent historian of England has a striking picture of the slow, steady, awful triumph of iniquity in the career of Cardinal Wolsey, and the sudden collapse of the structure built up so carefully by that wicked man. Speaking of the final retribution, he says: "The time of reckoning at length was arrived. Slowly the hand had crawled along the dial plate, slowly as if the event would never come, and wrong was heaped on wrong,146 and oppression cried, and it seemed as if no ear had heard its voice, till the measure of the wickedness was at length fulfilled; the finger touched the hour, and as the strokes of the great hammer rang out above the nation, in an instant the mighty fabric of iniquity was shivered to ruins."

It is the prerogative of faith to believe that the same law of Providence is ever in operation, and that the rapidity with which some great drama is to be wound up may be as striking as the slowness of its movement was trying in its earlier stages. May we not be living in an age destined to furnish another great example of this law? The years as they pass seem laden with great events, and we seem to hear the angel that hath power over fire calling to the angel with the sharp sickle,—"Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, for the grapes thereof are fully ripe." We cannot tell but before a year ends some grand purpose of Providence shall be accomplished, the death blow given to some system of force or of fraud that has scourged the earth for centuries, or some great prophetic cycle completed for which Simeons and Annas have been watching more than they that watch for the morning. God hasten the day when on every side truth shall finally triumph over error, good over evil, peace over strife, love over selfishness, and order over confusion; and when from every section of God's great but scattered family the shout of triumph shall go up, "Alleluia: for the Lord God omnipotent reigneth."

But let us return to the narrative of the fall of Jericho, and advert to two of the difficulties that have occurred to many minds in connection with it; one of comparatively little moment, but another of far more serious import.

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The lesser difficulty is connected with the order to march round Jericho for seven successive days. Was it not contrary to the spirit of the law to make no difference on the Sabbath? As the narrative reads we are led to think that the Sabbath was the last of the seven days, in which case, instead of a cessation of labour, there was an increase of it sevenfold. Possibly this may be a mistake; but at the least it seems as if, all days being treated alike, there was a neglect of the precept, "In it thou shalt not do any work."

To this it has usually been replied that the law of the Sabbath being only a matter of arrangement, and not founded on any unchangeable obligation, it was quite competent for God to suspend it or for a time repeal it, if occasion required. The present instance has been viewed as one of those exceptional occasions when the obligation to do no work was suspended for a time. But this is hardly a satisfactory explanation. Was it likely that immediately after God had so solemnly charged Joshua respecting the book of the law, that it was "not to depart out of his mouth, but he was to meditate therein day and night, to observe to do according to all that was written therein," that almost on the first occurrence of a public national interest He would direct him to disregard the law of the Sabbath? Or was it likely that now that the people were about to get possession of the land, under the most sacred obligation to frame both their national and their personal life by the Divine law, one of the most outstanding requirements of that law should be even temporarily superseded? We cannot help thinking that it is in another direction that we must look for the solution of this difficulty.

And what seems the just explanation is, that this148 solemn procession of the ark was really an act of worship, a very public and solemn act of worship, and that therefore the labour which it involved was altogether justifiable, just as the Sabbath labour involved in the offering of the daily sacrifices could not be objected to. It was a very solemn and open demonstration of honour to that great Being in whom Israel trusted—of obedience to His word, and unfaltering confidence that He would show Himself the God of His chosen people. At every step of their march they might well have sung—"I will lift up mine eyes unto the hills, from whence cometh my help." The absurdity of their proceeding to the eye of flesh invested it with a high sanctity, because it testified to a conviction that the presence of that God who dwelt symbolically in the ark would more than compensate for all the feebleness and even apparent silliness of the plan. It was indeed an exception to the usual way of keeping the Sabbath, but an exception that maintained and exalted the honour of God. And, in a sense, it might be called resting, inasmuch as no aggressive operations of any kind were carried on; it was simply a waiting on God, waiting till He should arise out of His place, and cause it to be seen that "Israel got not the land in possession by their own sword, neither did their own arm save them: but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou hadst a favour unto them" (Psalm xliv. 3).

A more serious objection in the eyes of many is that which is founded on the promiscuous massacre of the people of Jericho, which, according to the narrative, the Israelites were ordered to make. And it is not wonderful that, with the remarkable sense of the sanctity of human life attained in our country and in our age,149 and the intense horror which we have at scenes of blood and death, the idea of this slaughter should excite a strong feeling of repugnance. For in truth human life has never been held so sacred among men as it is in these our days and in this our island, where by the mercy of God war and bloodshed have been unknown for nearly a century and a half. We must remember that three thousand years ago, and in the tumultuous regions of the East, such a sentiment was unknown. The massacre of one tribe by another was an event of frequent occurrence, and so little thought of that a year or two after its occurrence the survivors of the massacre might be found on perfectly good terms with those who had committed it. This of course does not affect the righteousness of the sentence executed on the men of Jericho, but it shows that as executioners of that sentence the Israelites were not exposed either to the harrowing or the hardening influence which would now be inseparable from such a work.

We reserve the general question for consideration further on.¹⁰¹⁰   See Chapter XXXI., "Jehovah the Champion of Israel." We confine ourselves for the present to the inquiry, Why was Jericho singled out for treatment so specially severe? Not only were all its inhabitants put to the sword, as indeed the inhabitants of other cities were too, but the city was burnt with fire, and a special curse was pronounced upon any one that should set up its gates and its walls. Of only two other cities do we read that they were destroyed in this way—Ai and Hazor (viii. 28, xi. 13). And in regard to all the three we may see special considerations dictating Joshua's course. Jericho and Ai were the first two cities taken by him, and it may have been150 useful to set an example of severity in their case. Hazor was the centre of a conspiracy, and being situated in the extreme north, its fate might read a lesson to those who were too far from Jericho and Ai to see what had happened there. But in the case of Jericho there was another consideration. Gilgal, which Joshua had made his headquarters, was but three or four miles distant. At that place there were no doubt gathered a great part of the flocks and herds of the Israelites, with the women and children, as well as the ark and the sacred tabernacle. It was necessary to prevent the possibility of a fortress being again erected at Jericho. For if it should fall into the enemy's hands, it would endanger the very existence of Gilgal. We shall see in the after part of the narrative that the policy of sparing the towns even when the inhabitants were destroyed proved a mistake, and was very disastrous to the Israelites. We shall find that in very many cases, while Joshua was occupied elsewhere, the towns were taken possession of anew by the Canaanites, and new troubles befell the Israelites. For Joshua's conquest was not a complete subjugation, and much remained to be done by each tribe in its settlement in order to get quit of the old inhabitants. It was the failure of most of the tribes to do their part in this process that led to most of the troubles in the future history of Israel, both in the way of temptation to idolatry and in the form of actual war.

The only things saved from utter destruction at Jericho were the gold and the silver and other metallic substances, which were put into the treasury of the house of the Lord. The fact that the "house of the Lord," situated at this time at Gilgal, was an establishment of such size as to be able to employ all these things151 in its service refutes the assertion of those critics who would make out that at the settlement in Canaan there was no place that might be called emphatically "the house of the Lord." It indicates that the arrangements for worship were on a large scale,—a fact which is confirmed afterwards by the circumstance that the Gibeonites were assigned by Joshua to be "hewers of wood and drawers of water for the house of my God." If little is said about the arrangements for worship in the Book of Joshua, it is because the one object of the book is to record the settlement of the nation in the country. If it were true that the book was overhauled by some priestly writer who took every opportunity of magnifying his office, he must have done his work in a strange manner. We find in it such hints as we have noticed showing that the service of the sanctuary was not neglected, but we have none of those full or formal details that would have been given if a writer with such a purpose had worked over the book.

We hear of Jericho from time to time as a place of abode both in the Old Testament and in the New; but when Hiel the Bethelite rebuilt it with walls and gates, "he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which He spake by Joshua the son of Nun" (1 Kings xvi. 34). It was ordained that that first fortress which had withstood the people of God on the west of Jordan should remain a perpetual desolation. As the stones set up in the channel and on the banks of the river witnessed to future generations of God's care for His own people, so the stones of Jericho cast down and lying in ruined heaps were designed to testify to the dread retribution that overtook the guilty. The two great lessons of152 Providence from Jericho are, the certainty of the reward of faith and obedience on the one hand, and of the punishment of wickedness on the other. The words which Balaam had proclaimed from the top of the mountain on the other side now received their first fulfilment:—