But the Jews are sure to say that ever since this precept was given through Moses, the observance has been binding. But it is clear according to the text that the precept was not eternal or spiritual but temporary, which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath—that is, of the seventh day—that the celebration of this solemnity is to consist, that Joshua the son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the people that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day’s circuit had been performed, the walls of the city would spontaneously fall. This was done. When the space of the seventh day was finished, just as was predicted, down fell the walls of the city. [By this] it is manifestly shown that in the number of the seven days there intervened a Sabbath day. For seven days, whenever they may have commenced, must necessarily include within them a Sabbath day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel. AN ANSWER TO THE JEWS 4.^[1]

Let us hereafter recall the deeds of our ancestors recorded in the consecrated books. Observe who had the better protection—those enclosed in a city girded by great walls but without God, or those defended by God’s strength and friendly support but without city walls. I refer to the city destroyed by the eager Joshua, whose own name was changed to delineate his power. He did not subdue it in the usual military way, by conducting the regular long and weary blockade. No, through God’s help his army in sacred symbolism performed a lustration, brandishing its weapons without using them. It withdrew its violence; its arms were silent. For seven days they made seven repeated circuits round the walls. By the strength of this powerful number and by the fearful din of the priests’ trumpets, which aped the flashing thunder of divine wrath, they laid hold of the enemy trapped within. Then that people which trusted in its wealth and city perished, and their graves were mingled with their houses.

Last Sunday we said that the walls of Jericho were laid waste by the priestly trumpets and that, contrary to order and nature, an unfeeling thing gave way before the sacred sounds with a kind of dread of the threat, and everything so collapsed at the loud noise that the most solid fortifications fell to the ground and the sinful people remained without protection. The one occurred lest resistance be offered for any amount of time, the other so that they would be the more easily captured.

But we have said that all these things were done then in symbol, for we believe that the priestly trumpets of that age were nothing other than the preaching of the priests of this age, by which we do not cease to announce, with a dreadful sound, something harsh to sinners, to speak of what is dismal, and to strike the ears of evildoers with, as it were, a threatening roar, since no one can resist the sacred sounds and no one can gainsay them. For how could feeling creatures not tremble at the word of God when at that time even unfeeling ones were shaken? And how could human hardheartedness resist what a stone fortification could not withstand? For just as, when the stone walls were destroyed, the clash of the trumpets reached the people within, so also now, when evil thoughts have been destroyed, the preaching of the priests penetrates to the bare parts of the soul, for the soul is found bare before the Word of God when its every evil deed is destroyed. And that the soul is bare before God the holy apostle says, But all things are bare and uncovered to his eyes.^[1] In this regard, before the soul knows God and accepts the truth of the faith, it veils itself, so to speak, under superstitious works and surrounds itself with something like a wall of perversity, such that it might seem to be able to remain impregnable within the fortifications of its own evildoing. But when the sacred sound thunders, its rashness is overthrown, its thinking is destroyed, and all the defenses of its superstitions break asunder in such a way that, remaining unprotected, as it is written, the Word of God might penetrate even to the division of its spirit and its inmost parts. Just as the ring of the sacred sound destroyed, captured and took vengeance on a hardhearted people then, so also now the priestly preaching subjugates, captures and takes vengeance on a sinful people.

Pay attention to me; how strange was the preaching of God’s love toward humanity! He who says in the law, You shall not commit adultery and You shall not commit prostitution, changes the commandment by clemency and proclaims through the blessed Joshua, Let Rahab the prostitute live. Joshua the son of Nun, who says, Let the prostitute live, prefigured the Lord Jesus, who says, The prostitutes and tax collectors go into the kingdom of the heavens before you.^[1] If she must live, how can she be a prostitute? If she is a prostitute, why should she live? I speak about her previous condition, he says, so you may marvel at her subsequent change. He asks, What did Rahab, to whom he granted salvation, do? She accepted the spies peacefully? Even an innkeeper does this. However, she reaped the fruits of salvation not only by speech but beforehand by faith and by her disposition before God.

And so you may learn the abundance of her faith, listen to the very Scripture that describes in full and bears witness to her achievements. She was in a brothel, like a pearl mixed up in mire, like gold thrown in mud, the rose of piety hidden in thorns, a pious soul enclosed in a place of impiety. Pay attention so you may understand well. She accepted the spies and the One whom Israel denied in the desert; Rahab preached this One in the brothel.

And when temples, idols, groves, and other things of the sort are authorized to be torn down, although it is evident when we do this that we are not honoring but despising them, still we should not take away anything for private, or at least personal, use so that our purpose in tearing down must be manifest as devotion, not cupidity. However, when such things are turned over for public, not private or personal use, as when they are used to honor the true God, that same holds true for things as for people, when they turn from sacrilege and impiety to the true religion. God is understood to have taught this by those texts which you quoted, as when he ordered wood from the grove of foreign gods to be brought for a holocaust and ordered that all the gold, silver and brass vessels be carried into the treasury of the Lord. LETTER 47.^[1]

This is what John also sounds with the trumpet of his epistle, saying, Do not love the world or the things that are in the world.^[2] And likewise Paul: Do not, he says, be conformed to this world.^[3] For those who do these things accept what is anathema. But also those introduce anathema into the churches who, for example, celebrate the solemnities of the nations even though they are Christians. Those who eagerly seek the lives and deeds of humans from the courses of the stars, who inquire of the flight of birds and other things of this type that were observed in the former age, carry what is anathema from Jericho into the church and pollute the camp of the Lord and cause the people of God to be overcome. But there are also many other sins through which anathema from Jericho is introduced into the church, through which the people of God are overcome and overthrown by enemies. Does not the apostle also teach these same things when he says, A little leaven spoils the whole lump?^[4]

And did Joshua, the son of Nun, err in recognizing the leader of the heavenly host? But after he believed, he forthwith conquered, being found worthy to triumph in the battle of faith. Again, he did not lead forth his armed ranks into the fight, nor did he overthrow the ramparts of the enemy’s walls, with battering rams or other engines of war, but with the sound of the seven trumpets of the priests. Thus the blare of the trumpet and the badge of the priest brought a cruel war to an end. ON THE CHRISTIAN FAITH 5.10.126.^[1]

We frequently find Jericho to be placed in Scripture as a figure of this world. . . .^[2]

Consequently, this Jericho (that is, the world) is about to fall; for indeed the consummation of the age has already been made known a little while ago by the sacred books. In what way, therefore, will the consummation be given to it? By what instruments? By the sound, it says, of trumpets. Of what trumpets? Let Paul make known the mystery of this secret to you. Hear what he himself says: The trumpet will sound, he says, and the dead who are in Christ will rise incorruptible,^[3] and, The Lord himself with a command, with the voice of the archangel and with the trumpet of God, will descend from heaven.^[4] At that time, therefore, Jesus our Lord conquers Jericho with trumpets and overthrows it, so that out of it, only the prostitute is saved and all her house.