Commentary on Joshua - Keil & Delitzsch - David Cox

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Keil and Delitzsch ong>Commentaryong> on the Old Testament the Israelites and Canaanites the appearance of the Lord of the whole earth for judgment upon Jericho, the strong bulwark of the Canaanitish power and rule, and to foretel to them through the falling of the walls of this fortification, which followed the blast of trumpets and the wary-cry of the soldiers of God, the overthrow of all the strong bulwarks of an ungodly world through the omnipotence of the Lord of heaven and earth. Thus the fall of Jericho became the symbol and type of the overthrow of every worldly power before the Lord, when He should come to lead His people into Canaan and establish His kingdom upon earth. On the ground of this event, the blowing of trumpets is frequently introduced in the writings of the prophets, as the signal and symbolical omen of the manifestations of the Lord in great judgments, through which He destroys one worldly power after another, and thus maintains and extends His kingdom upon earth, and leads it on towards that completion to which it will eventually attain when He descends from heaven in His glory at the time of the last trump, with a great shout, with the voice of the archangel and the trump of God, to raise the dead and change the living, to judge the world, cast the devil, death, and hell into the lake of fire, create a new heaven and new earth, and in the new Jerusalem erect the tabernacle of God among men for all eternity (1 Cor 15:51ff.; 1 Thess 4:16- 17; Rev 20:1 and 21). The appointment of the march round Jericho, which was to be continued for seven days, and to be repeated seven times on the seventh day, was equally significant. The number seven is a symbol in the Scriptures of the work of God and of the perfection already produced or to be eventually secured by Him; a symbol founded upon the creation of the world in six days, and the completion of the works of creation by the resting of God upon the seventh day. Through this arrangement, that the walls of Jericho were not to fall till after they had been marched round for seven days, and not till after this had been repeated seven times on the seventh day, and then amidst the blast of the jubilee trumpets and the war-cry of the soldiers of the people of God, the destruction of this town, the key to Canaan, was intended by God to become a type of the final destruction at the last day of the power of this world, which exalts itself http://207.44.232.113/~bible/comment/ot/k&d/josh/jos31.html (1 of 3) [13/08/2004 01:17:19 p.m.]

Keil and Delitzsch ong>Commentaryong> on the Old Testament against the kingdom of God. In this way He not only showed to His congregation that it would not be all at once, but only after long-continued conflict, and at the end of the world, that the worldly power by which it was opposed would be overthrown, but also proved to the enemies of His kingdom, that however long their power might sustain itself in opposition to the kingdom of God, it would at last be destroyed in a moment. Verse 21-23. After the taking of Jericho, man and beast were banned, i.e., put to death without quarter (v. 21; cf. v. 17); Rahab and her relations being the only exceptions. Joshua had directed the two spies to fetch them out of her house, and in the first instance had them taken to a place of safety outside the camp of Israel (vv. 22, 23). "Her brethren," i.e., her brothers and sisters, as in Josh 2:13, not her brothers only. "All that she had" does not mean all her possessions, but all the persons belonging to her house; and "all her kindred" are all her relations by birth or marriage, with their dependants (cf. Josh 2:13). Clericus is correct in observing, that as Rahab's house was built against the town-wall, and rested partly upon it (Josh 2:15), when the wall fell down, that portion against or upon which the house stood cannot have fallen along with the rest, "otherwise when the wall fell no one would have dared to remain in the house." But we must not draw the further inference, that when the town was burned Rahab's house was spared. (Note: The statements made by travellers in the middle ages, to the effect that they had seen Rahab's house ( Rob. Pal. ii. pp. 295-6), belong to the delusions of pious superstition.) wgw' michuwts (OT:2351) wayaniychuwm (OT:3240) (v. 23; cf. Gen 19:16), "they let them rest," i.e., placed them in safety, "outside the camp of Israel," sc., till they had done all that was requisite for a formal reception into the congregation of the Lord, viz., by giving up idolatry and heathen superstition, and turning to the God of Israel as the only true God (to which circumcision had to be added in the case of the men), and by whatever lustrations and purifications were customary at the time in connection with reception into the covenant with Jehovah, of which we have no further information. Verse 24,25. After man and beast had been put to death, and Rahab and her relatives had been placed in security, http://207.44.232.113/~bible/comment/ot/k&d/josh/jos31.html (2 of 3) [13/08/2004 01:17:19 p.m.]

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