The text seems to signify (vv. 17 & 18) that both the anathema of the city of Jericho, and the preservation of Rahab the harlot, were then commanded by Joshua, when he commanded the shout. But since he commanded that [shout], as was handed down in the previous question, after — or at least toward the end of — the seventh circuit, and indeed in such a way that there was no other signal for beginning the shout than the clamor of the voices of those who were near Joshua himself, or the changed clangor of the trumpets: these somewhat longer commands about the anathema and about Rahab could not then be given [at that moment]. There are, therefore, two opinions. The prior [is] Abulensis’s (q. 12): that these commands were given on the seventh day, before all the circuits of that same seventh [day]; or at least on the very first day, before all the circuits of all the days. The latter is Masius’s (fol. 109): on the seventh day, before the seventh circuit. “From that,” he says, “compass of words — ‘For the Lord has given you the city’ — and from those commands which are now for the first time set out in the nearest verses, it seems it can be taken by good conjecture that the Commander [Joshua] had led the people around the city while still, indeed, in hope, but in uncertain [hope]; nor [does it seem] that he himself made public what the army of GOD had received as most certain through that its leader — except now at last.”
The things that seem [right] to me are these. I. The anathema of this city, and the imprecation against its restorer (of which afterward), was prescribed by the Angel together with the prediction of victory, and [along] with the very manner of the assault. For if God prescribed the things that seem of lesser moment — about the trumpets, the circuits, the shout — how much more these, the greatest of all: about the slaughter of all the men of Jericho, about the destruction of the women and infants, and other like things? Then, the imprecation here attributed to Joshua is ascribed to God as its author (3 Kings [1 Kings] 16). Thirdly, the same [view], against some Talmudists (tractate On the Sabbath, ch. 1), is the opinion of Radak [R. David Kimḥi], and of Masius (fol. 110). II. The preservation of Rahab arose from the promise and faith given (ch. 2), of which afterward. III. On the first day, before the beginning of the circuits, all these things were set out by Joshua to the people; but on the seventh day, in the camp, before the beginning of the last circuits, [they were] briefly brought back to everyone’s memory; perhaps also, before the seventh and last circuit of all, most briefly. For that anathema, and its whole rationale, had to be accurately set forth to all and each, since its violation was to be punished with so grave a penalty (as will be said afterward). But how could it be set forth more accurately than if it were set forth on the very first day? — than if there were given to them space for repeating this precept, and for employing it in frequent conversations among themselves, and indeed [over] the whole six-day period [hexaemeron]? Now when, concerning grave matters of this kind, precepts have been given some days before, it is customary — on the very day, and at the very moment when they are to be carried out — to signify [them] again, so that all may be mindful of what had been prescribed. IV. The order of the narrative, then, is changed; and those longer precepts [were] therefore deferred, so that their execution might at once be set forth together [with them]. V. It seems too insulting to Joshua, what is handed down by Masius — that he led the people around in uncertain hope, and did not make public what he had received from God. For concerning great and divine men, nothing depraved is to be thought, or to be uttered…
(col. 759)
…[nothing depraved is to be thought or] uttered. But whence does Masius gather so great a despair in Joshua? How would so great a man — instructed and confirmed by the recent memory of so many benefits of God, of the so admirable crossing of the Jordan, and by so many and so illustrious words and promises of the same God — hesitate so childishly? [How] would he so stupidly lead the people around so many times? and so impiously distrust the things which he had received from the Lord? Moses was punished for a certain slight fault in the leading of water from the rock: how would Joshua bear with impunity so great, so many-days-long, so obstinate a distrust? Therefore the things now said here [are] the more likely.