Verse 27. "So the Lord was with Joshua" - Giving him miraculous assistance in all his enterprises; and this was what he was naturally led to expect from the communication made to him by the captain of the Lord's host, chap. v. 14, &c. 1. MANY attempts have been made either to deny the miracle in the fall of Jericho, or to account for it on natural causes.
Reference has already been made to some of these in the note on ver. 20. But to those who believe the Divine authenticity of the New Testament, every objection of this kind is removed by the authority of the author of the Epistle to the Hebrews, Joshua xi. x20: By FAITH the walls of Jericho fell down, after they had been compassed about seven days. Hence we find that it was a miraculous interference; and that Joshua's faith in the promise made to him by the captain of the Lord's host, was the instrument which God chose to employ in the accomplishment of this important purpose. 2. The same is said of Rahab: By FAITH the harlot Rahab perished not with them that believed not, when she had received the spies with peace, Heb. xi. 31. She believed that the true God was on the side of the Hebrews, and that all opposition to them must be in vain; and this faith led her to put herself under the Divine protection, and in virtue of it she escaped the destruction that fell on her countrymen. Thus God has ever chosen to put honour on faith, as the instrument by which he will perform his greatest miracles of justice and mercy. God, who cannot lie, has given the promise; he that believes shall have it accomplished; for with God nothing shall be impossible, and all things are possible to him that believes. These are Scriptural maxims, and God cannot deny himself.
3. On the curse pronounced by Joshua on those who should rebuild Jericho, it may be necessary to make a few remarks. In ancient history we have many instances of execrations against those who should rebuild those cities which had been destroyed in war, the revival of whose power and influence was dreaded; especially such cities as had been remarkable for oppression, insolence, or perfidy. Strabo observes, lib. xiii., p. 898, ed. 1707, that Agamemnon pronounced execrations on those who should rebuild Troy, as Croesus did against those who should rebuild Sidena, in which the tyrant Glaucias had taken refuge; and this mode of execrating cities, according to Strabo, was an ancient custom-eite kai katarasamenou tou agamemnonov kata palaion eqov kaqaper kai o kroisov exelwn thn sidhnhn, eiv hn o turannov katefuge glaukiav, arav eqeto kata twn teiciountwn palin ton topon. The Romans made a decree full of execrations against those who should rebuild Carthage, which had been the rival of their empire; and which, from its advantageous situation, might again become formidable should it be rebuilt. See Zonaras, Anal. The Ionians, according to Isocrates, pronounced the most awful execrations on those who should rebuild the temples destroyed by the Persians, that they might remain to posterity an endless monument of the impiety of those barbarians; and that none might put confidence in a people who were so wicked as to make war on the gods themselves. The other Greeks who had suffered by the Persians acted in the same way, leaving the desolated temples as a public monument of the enmity that should ever subsist between the two nations. See Calmet, and see the notes on Num. xxii. 6.