Joshua 2.

Matthew Henry

In this chapter we have an account of the scouts that were employed to bring an account to Joshua of the posture of the city of Jericho. Observe here, I. How Joshua sent them (v. 1). II. How Rahab received them, and protected them, and told a lie for them (v. 2-7), so that they escaped out of the hands of the enemy. III. The account she gave them of the present posture of Jericho, and the panic-fear they were struck with upon the approach of Israel (v. 8-11). IV. The bargain she made with them for the security of herself and her relations in the ruin she saw coming upon her city (v. 12-21). V. Their safe return to Joshua, and the account they gave him of their expedition (v. 22-24). And that which makes this story most remarkable is that Rahab, the person principally concerned in it, is twice celebrated in the New Testament as a great believer (Heb 11:31) and as one whose faith proved itself by good works, Jam 2:25.

1–7. In these verses we have,
I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies (Num. 13) Joshua himself was one of them and it proved of ill consequence. Yet Joshua now sent spies, not, as the former were sent, to survey the whole land, but Jericho only; not to bring the account to the whole congregation, but to Joshua only, who, like a watchful general, was continually projecting for the public good, and, was particularly careful to take the first step well and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito - in disguise; but he sends two men (two young men, says the Septuagint), to view the land, that from their report he might take his measures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people's eyes, which makes it very necessary that they be cautious in the choice of those they employ, since so much often depends upon their fidelity. 2. Faith in God's promise ought not to supersede but encourage our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations slacken our endeavours. 3. See how ready these men were to go upon this hazardous enterprise. Though they put their lives in their hands yet they ventured in obedience to Joshua their general, in zeal for the service of the camp, and in dependence upon the power of that God who, being the keeper of Israel in general, is the protector of every particular Israelite in the way of his duty.
II. The providence of God directing the spies to the house of Rahab. How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper (Mat 26:6), though cleansed from his leprosy, wore the reproach of it in his name at long as he lived; so Rahab the harlot; and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileged of that kingdom, Mat 21:31. 2. That there are many who before their conversion were very wicked and vile, and yet afterwards come to great eminence in faith and holiness. 3. Even those that through grace have repented of the sins of their youth must expect to bear the reproach of them, and when they hear of their old faults must renew their repentance, and, as an evidence of that, hear of them patiently. God's Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab a harlot. God has often served his own purposes and his church's interests by men of different morals. Had these scouts gone to any other house than this they would certainly have been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed them thither. Thus that which seems to us most contingent and accidental is often over-ruled by the divine providence to serve its great ends. And those that faithfully acknowledge God in their ways he will guide with his eye. See Jer 36:19, Jer 36:26.
III. The piety of Rahab in receiving and protecting these Israelites. Those that keep public-houses entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace against whom her king and country had denounced war, Heb 11:31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (Jos 2:9) she knew both whence they came and what their business was. 2. Perceiving that they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them with stalks of flax (Jos 2:6), so that, if the officers should come thither to search for them, there they might lie undiscovered. By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot. 3. When she was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to enquire after them (Jos 2:2, Jos 2:3); he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers. He had reason to demand from Rahab that she should bring forth the men to be dealt with as spies; but Rahab not only disowned that she knew them, or knew where they were, but, that no further search might be made for them in the city, told the pursuers they had gone away again and in all probability might be overtaken, Jos 2:4, Jos 2:5. Now, (1.) We are sure this was a good work: it is canonized by the apostle (Jam 2:25), where she is said to be justified by works, and this is specified, that she received the messengers, and sent them out another way, and she did it by faith, such a faith as set her above the fear of man, even of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect and in this faith she sided with them, protected them, and courted their favour. Had she said, "I believe God is yours and Canaan yours, but I dare not show you any kindness," her faith had been dead and inactive, and would not have justified her. But by this it appeared to be both alive and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, Those only are true believers that can find in their hearts to venture for God; and those that by faith take the Lord for their God take his people for their people, and cast in their lot among them. Those that have God for their refuge and hiding-place must testify their gratitude by their readiness to shelter his people when there is occasion. Let my outcasts dwell with thee, Isa 16:3, Isa 16:4. And we must be glad of an opportunity of testifying the sincerity and zeal of our love to God by hazardous services to his church and kingdom among men. But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince and her affection and duty to the community she was a member of. But that which justifies her in this is that she knew the Lord had given Israel this land (Jos 2:9), knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But, since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2.] It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. What shall we say to this? If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. Rahab knew, by what was already done on the other side Jordan, that no mercy was to be shown to the Canaanites, and thence inferred that, if mercy was not owing them, truth was not; those that might be destroyed might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom 3:8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men.

8–21. The matter is here settled between Rahab and the spies respecting the service she was now to do for them, and the favour they were afterwards to show to her. She secures them on condition that they should secure her.
I. She gives them, and by them sends to Joshua and Israel, all the encouragement that could be desired to make their intended descent upon Canaan. this was what they came for, and it was worth coming for. Having got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dismayed at the peril they apprehended themselves in from the officers, and scarcely recovered from the fright, but has that to say to them which will give them abundant satisfaction. 1. She lets them know that the report of the great things God had done for them had come to Jericho (v. 10), not only that they had an account of their late victories obtained over the Amorites in the neighbouring country, on the other side of the river, but that their miraculous deliverance out of Egypt, and passage through the Red Sea, a great way off, and forty years ago, were remembered and talked of afresh in Jericho, to the amazement of every body. Thus this Joshua and his fellows were men wondered at, Zac 3:8. See how God makes his wonderful works to be remembered (Psa 111:4), so that men shall speak of the might of his terrible acts, Psa 145:6. 2. She tells them what impressions the tidings of these things had made upon the Canaanites: Your terror has fallen upon us (Jos 2:9); our hearts did melt, Jos 2:11. If she kept a public house, this would give her an opportunity of understanding the sense of various companies and of travellers from other parts of the country, so that they could not know this any way better than by her information; and it would be of great use to Joshua and Israel to know it; it would put courage into the most cowardly Israelite to hear how their enemies were dispirited, and it was easy to conclude that those who now fainted before them would infallibly fall before them, especially because it was the accomplishment of a promise God had made them, that he would lay the fear and dread of them upon all this land (Deu 11:25), and so it would be an earnest of the accomplishment of all the other promises God had made to them. Let not the stout man glory in his courage, any more than the strong man in his strength; for God can weaken both mind and body. Let not God's Israel be afraid of their most powerful enemies; for their God can, when he pleases, make their most powerful enemies afraid of them. Let none think to harden their hearts against God and prosper; for he that made man's soul can at any time make the sword of his terrors approach to it. 3. She hereupon makes profession of her faith in God and his promise; and perhaps there was not found so great faith (all things considered), no, not in Israel, as in this woman of Canaan. (1.) who believes God's power and dominion over all the world (v. 11): "Jehovah your God, whom you worship and call upon, is so far above all gods that he is the only true God; for he is God in heaven above and in earth beneath, and is served by all the hosts of both." A vast distance there is between heaven and earth, yet both are equally under the inspection and government of the great Jehovah. Heaven is not above his power, nor is earth below his cognizance. (2.) She believes his promise to his people Israel (v. 9): I know that the Lord hath given you the land. The king of Jericho had heard as much as she had of the great things God had done for Israel, yet he cannot infer thence that the Lord had given them this land, but resolves to hold it out against them to the last extremity; for the most powerful means of conviction will not of themselves attain the end without divine grace, and by that grace Rahab the harlot, who had only heard of the wonders God had wrought, speaks with more assurance of the truth of the promise made to the fathers than all the elders of Israel had done who were eye-witnesses of those wonders, many of whom perished through unbelief of this promise. Blessed are those that have not seen, and yet have believed; so Rahab did. O woman, great is thy faith!
II. She engaged them to take her and her relations under their protection, that they might not perish in the destruction of Jericho, v. 12, 13. Now, 1. It was an evidence of the sincerity and strength of her faith concerning the approaching revolution in her country that she was so solicitous to make an interest for herself with the Israelites, and courted their kindness. She foresaw the conquest of her country, and in the belief of that bespoke in time the favour of the conquerors. Thus Noah, being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb 11:7. Those who truly believe the divine revelation concerning the ruin of sinners, and the grant of the heavenly land to God's Israel, will give diligence to flee from the wrath to come, and to lay hold of eternal life, by joining themselves to God and to his people. 2. The provision she made for the safety of her relations, as well as for her own, is a laudable instance of natural affection, and an intimation to us in like manner to do all we can for the salvation of the souls of those that are dear to us, and, with ourselves, to bring them, if possible, into the bond of the covenant. No mention is made of her husband and children, but only her parents, and brothers, and sisters, for whom, though she was herself a housekeeper, she retained a due concern. 3. Her request that they would swear unto her by Jehovah is an instance of her acquaintance with the only true God, and her faith in him and devotion towards him, one act of which is religiously to swear by his name. 4. Her petition is very just and reasonable, that, since she had protected them, they should protect her, and since her kindness to them extended to their people, for whom they were now negotiating, their kindness to her should take in all hers. It was the least they could do for one that had saved their lives with the hazard of her own. Note, Those that show mercy may expect to find mercy. Observe, She does not demand any preferment by way of reward for her kindness to them, though they lay so much at her mercy that she might have made her own terms, but only indents for her Life, which in a general destruction would be a singular favour. Thus God promised Ebed-Melech, in recompence for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer 39:18. Yet this Rahab was afterwards advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Mat 1:5. Those that faithfully serve Christ and suffer for him he will not only protect, but prefer, and will do for them more than they are able to ask or think.
III. They solemnly engaged for her preservation in the common destruction (Jos 2:14): "Our life for yours. We will take as much care of your lives as of our own, and would as soon hurt ourselves as any of you." Nay, they imprecate God's judgments on themselves if they should violate their promise to her. She had pawned her life for theirs, and now they in requital pawn their lives for hers, and (as public persons) with them they pawn the public faith and the credit of their nation, for they plainly interest all Israel in the engagement in those words, When the Lord has given us the land, meaning not themselves only, but the people whose agents they were. No doubt they knew themselves sufficiently authorized to treat with Rahab concerning this matter, and were confident that Joshua would ratify what they did, else they had not dealt honestly; the general law that they should make no covenant with the Canaanites (Deu 7:2) did not forbid them to take under their protection a particular person, that had heartily come into their interests and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here, 1. The promises they made her. In general, "We will deal kindly and truly with thee, v. 14. We will not only be kind in promising now, but true in performing what we promise; and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth (Psa 117:2), and in both these we must be followers of him. In particular, "If a hand be upon any in the house with thee, his blood shall be on our head," v. 19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load. 2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find ourselves perplexed and entangled when it is too late after vows to make enquiry. Those that will be conscientious in keeping their promises will be cautious in making them, and perhaps may insert conditions which others may think frivolous. Their promise is here accompanied with three provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down in the window of her house, v. 18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in military executions, might offer any violence to the house that was thus distinguished. This was like the blood sprinkled upon the door-post, which secured the first-born from the destroying angel, and, being of the same colour, some allude to this also to represent the safety of believers under the protection of the blood of Christ sprinkled on the conscience. The same cord that she made use of for the preservation of these Israelites was to be made use of for her preservation. What we serve and honour God with we may expect he will bless and make comfortable to us. (2.) That she should have all those whose safety she had desired in the house with her and keep them there, and that, at the time of taking the town, none of them should dare to stir out of doors, v. 18, 19. This was a necessary proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle with their neighbours, there was no remedy, but the sword would devour one as well as another. It was a reasonable proviso that, since they were saved purely for Rahab's sake, her house should have the honour of being their castle, and that, if they would not perish with those that believed not, they should thus far believe the certainty and severity of the ruin coming upon their city as to retire into a place made safe by promise, as Noah into the ark and Lot into Zoar, and should save themselves from this untoward generation, by separating from them. It was likewise a significant proviso, intimating to us that those who are added to the church that they may be saved must keep close to the society of the faithful, and, having escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel (v. 14, 20): If thou utter this our business, that is, "If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows and so confound us, then we will be clear of thy oath." Those are unworthy of the secret of the Lord that know now how to keep it to themselves when there is occasion.
IV. She then took effectual care to secure her new friends, and sent them out another way, Jam 2:25. Having fully understood the bargain they made with her, and consented to it (Jos 2:21), she then let them down by a cord over the city wall (Jos 2:15), the situation of her house befriending them herein: thus Paul made his escape out of Damascus, Co2 11:33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, Jos 2:16. she directs them to leave the high road, and abscond in the mountains till the pursuers returned, for till then they could not safely venture over Jordan. those that are in the way of God and their duty may expect that Providence will protect them, but this will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Providence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for theirs. And it is good advice, which we should at any time be thankful for, to take heed to ourselves.

22. We have here the safe return of the spies Joshua had sent, and the great encouragement they brought with them to Israel to proceed in their descent upon Canaan. Had they been disposed to discourage the people, as the evil spies did that Moses sent, they might have told them what they had observed of the height and strength of the walls of Jericho, and the extraordinary vigilance of the king of Jericho, and how narrowly they escaped out of his hands; but they were of another spirit, and, depending themselves upon the divine promise, they animated Joshua likewise. 1. Their return in safety was itself an encouragement to Joshua, and a token for good. that God provided for them so good a friend as Rahab was in an enemy's country, and that notwithstanding the rage of the king of Jericho and the eagerness of the pursuers they had come back in peace, was such an instance of God's great care concerning them for Israel's sake as might assure the people of the divine guidance and care they were under, which should undoubtedly make the progress of their arms glorious. He that so wonderfully protected their scouts would preserve their men of war, and cover their heads in the day of battle. 2. The report they brought was much more encouraging (v. 24): "All the inhabitants of the country, though resolved to stand it out, yet do faint because of us, they have neither wisdom to yield nor courage to fight," whence they conclude, "Truly the Lord has delivered into our hands all the land, it is all our own; we have nothing to do, in effect, but to take possession." Sinners' frights are sometimes sure presages of their fall. If we resist our spiritual enemies they will flee before us, which will encourage us to hope that in due time we shall be more than conquerors.

Adam Clarke

Joshua sends out two spies to examine the state of the inhabitants of the land, particularly those of Jericho, who are entertained at the house of Rahab, Jos 2:1. The king of Jericho is informed of their being in the town, and sends to Rahab, commanding her to deliver them up, Jos 2:2, Jos 2:3. She hides the spies, and tells the messengers that the men were departed and gone towards the mountain, Jos 2:4, Jos 2:5. When the officers of the king of Jericho were departed, she took the spies to the house-top, and covered them with flax, Jos 2:6, Jos 2:7. She relates to them that the fear of the Israelites had fallen on all the inhabitants of the country on hearing of their victories over the Amorites; that she knew none could resist the God of Israel, and therefore desired them to give her an oath that, when they took Jericho, they would preserve the lives of her and her family, Jos 2:8-13. The spies swear to her, Jos 2:14. She lets them down by a cord from the house-top, and gives them directions how to proceed, in order to avoid the pursuers, Jos 2:15, Jos 2:16. She is to tie a scarlet line to the window, through which she had let them down, which should be the sign to the Israelites to spare that house and its inhabitants, Jos 2:17-19. Having bound her to secresy, they depart, Jos 2:20, Jos 2:21. After three days' stay in the mountain, they return to Joshua, and make a favorable report, Jos 2:22-24.

1–2. Joshua - sent - two men to spy secretly - It is very likely that these spies had been sent out soon after the death of Moses, and therefore our marginal reading, had sent, is to be preferred. Secretly - It is very probable also that these were confidential persons, and that the transaction was between them and him alone. As they were to pass over the Jordan opposite to Jericho, it was necessary that they should have possession of this city, that in case of any reverses they might have no enemies in their rear. He sent the men, therefore, to see the state of the city, avenues of approach, fortifications, etc., that he might the better concert his mode of attack.
A harlot's house - Harlots and inn-keepers seem to have been called by the same name, as no doubt many who followed this mode of life, from their exposed situation, were not the most correct in their morals. Among the ancients women generally kept houses of entertainment, and among the Egyptians and Greeks this was common. I shall subjoin a few proofs.
Herodotus, speaking concerning the many differences between Egypt and other countries, and the peculiarity of their laws and customs, expressly says: Εν τοισι αἱ μεν γυναικες αγοραζουσι και καπηλευουσι· οἱ δε ανδρες, κατ' οικους εοντες, ὑφαινουσι. "Among the Egyptians the women carry on all commercial concerns, and keep taverns, while the men continue at home and weave." Herod. in Euterp., c. xxxv. Diodorus Siculus, lib. i., s. 8, and c. xxvii., asserts that "the men were the slaves of the women in Egypt, and that it is stipulated in the marriage contract that the woman shall be the ruler of her husband, and that he shall obey her in all things." The same historian supposes that women had these high privileges among the Egyptians, to perpetuate the memory of the beneficent administration of Isis, who was afterwards deified among them. Nymphodorus, quoted by the ancient scholiast on the Oedipus Coloneus of Sophocles, accounts for these customs: he says that "Sesostris, finding the population of Egypt rapidly increasing, fearing that he should not be able to govern the people or keep them united under one head, obliged the men to assume the occupations of women, in order that they might be rendered effeminate." Sophocles confirms the account given by Herodotus; speaking of Egypt he says: -
Εκει γαρ οἱ μεν αρσενες κατα στεγας
Θακουσιν ἱστουργουντες αἱ δε ξυννομοι
Τα' ξω βιου τροφεια προσυνους' αει
Oedip. Col. v. 352.
"There the men stay in their houses weaving cloth, while the women transact all business out of doors, provide food for the family," etc. It is on this passage that the scholiast cites Nymphodorus for the information given above, and which he says is found in the 13th chapter of his work "On the Customs of Barbarous Nations." That the same custom prevailed among the Greeks we have the following proof from Apuleius: Ego vero quod primate ingressui stabulum conspicatus sum, accessi, et de Quadam Anu Caupona illico percontor. - Aletam. lib. i., p. 18, Edit. Bip. "Having entered into the first inn I met with, and there seeing a certain Old Woman, the Inn-Keeper, I inquired of her."
It is very likely that women kept the places of public entertainment among the Philistines; and that it was with such a one, and not with a harlot, that Samson lodged; (see Jdg 16:1, etc.); for as this custom certainly did prevail among the Egyptians, of which we have the fullest proof above, we may naturally expect it to have prevailed also among the Canaanites and Philistines, as we find from Apuleius that it did afterwards among the Greeks. Besides there is more than presumptive proof that this custom obtained among the Israelites themselves, even in the most polished period of their history; for it is much more reasonable to suppose that the two women, who came to Solomon for judgment, relative to the dead child, (Kg1 3:16, etc), were inn-keepers, than that they were harlots. It is well known that common prostitutes, from their abandoned course of life, scarcely ever have children; and the laws were so strict against such in Israel, (Deu 23:18), that if these had been of that class it is not at all likely they would have dared to appear before Solomon. All these circumstances considered, I am fully satisfied that the term זונה zonah in the text, which we translate harlot, should be rendered tavern or inn-keeper, or hostess. The spies who were sent out on this occasion were undoubtedly the most confidential persons that Joshua had in his host; they went on an errand of the most weighty importance, and which involved the greatest consequences. The risk they ran of losing their lives in this enterprise was extreme. Is it therefore likely that persons who could not escape apprehension and death, without the miraculous interference of God, should in despite of that law which at this time must have been so well known unto them, go into a place where they might expect, not the blessing, but the curse, of God? Is it not therefore more likely that they went rather to an inn to lodge than to a brothel? But what completes in my judgment the evidence on this point is, that this very Rahab, whom we call a harlot, was actually married to Salmon, a Jewish prince, see Mat 1:5. And is it probable that a prince of Judah would have taken to wife such a person as our text represents Rahab to be?
It is granted that the Septuagint, who are followed by Heb 11:31, and Jam 2:25, translate the Hebrew זונה zonah by πορνη, which generally signifies a prostitute; but it is not absolutely evident that the Septuagint used the word in this sense. Every scholar knows that the Greek word πορνη comes from περναω, to sell, as this does from περαω, to pass from one to another; transire facio a me ad alterum; Damm. But may not this be spoken as well of the woman's goods as of her person? In this sense the Chaldee Targum understood the term, and has therefore translated it אתתא פונדקיתא ittetha pundekitha, a woman, a Tavern-Keeper. That this is the true sense many eminent men are of opinion; and the preceding arguments render it at least very probable. To all this may be added, that as our blessed Lord came through the line of this woman, it cannot be a matter of little consequence to know what moral character she sustained; as an inn-keeper she might be respectable, if not honorable; as a public prostitute she could be neither; and it is not very likely that the providence of God would have suffered a person of such a notoriously bad character to enter into the sacred line of his genealogy. It is true that the cases of Tamar and Bathsheba may be thought sufficient to destroy this argument; but whoever considers these two cases maturely will see that they differ totally from that of Rahab, if we allow the word harlot to be legitimate. As to the objection that her husband is nowhere mentioned in the account here given; it appears to me to have little weight. She might have been either a single woman or a widow; and in either of these cases there could have been no mention of a husband; or if she even had a husband it is not likely he would have been mentioned on this occasion, as the secret seems to have been kept religiously between her and the spies. If she were a married woman her husband might be included in the general terms, all that she had, and all her kindred, Jos 6:23. But it is most likely that she was a single woman or a widow, who got her bread honestly by keeping a house of entertainment for strangers. See below.

3. The king of Jericho sent unto Rahab - This appears to be a proof of the preceding opinion: had she been a prostitute or a person of ill fame he could at once have sent officers to have seized the persons lodged with her as vagabonds; but if she kept a house of entertainment, the persons under her roof were sacred, according to the universal custom of the Asiatics, and could not be molested on any trifling grounds. A guest or a friend is sacred in whatever house he may be received, in every part of the east to the present day.

4. And hid them - Probably she secreted them for the time being in some private corner, till she had the opportunity of concealing them on the house-top in the manner mentioned Jos 2:6.

5. When it was dark - So it appears that it was after night that the king of Jericho sent to Rahab, ordering her to produce the persons who lodged with her. The season itself was friendly to the whole plot: had these transactions taken place in daylight, it is scarcely possible that the spies could have escaped. But this is no excuse for the woman's prevarication, for God could have saved his messengers independently of her falsity. God never says to any, Do evil that good may come of it. See at the end of the chapter, Jos 2:24 (note).

6–8. Hid then with the stalks of flax - It is a matter of little consequence whether we translate פסתי העיץ pistey haets stalks of flax, or stalks of hemp: the word עץ ets, which signifies wood, serves to show that whether it was hemp or flax, it was in its rough, unmanufactured state; and as this was about the season, viz., the end of March or the beginning of April, in which the flax is ripe in that country, consequently Rahab's flax might have been recently pulled, and was now drying on the roof of her house. The reader may find some useful remarks upon this subject in Harmer's Observations, vol. iv., p. 97, etc.
Upon the roof - We have already seen that all the houses in the east were made flat-roofed; for which a law is given Deu 22:8. On these flat roofs the Asiatics to this day walk, converse, and oftentimes even sleep and pass the night. It is probable that this hiding was after that referred to in the fourth verse.

9–10. I know that the Lord hath given you the land - It is likely she had this only from conjecture, having heard of their successes against the Amorites, their prodigious numbers, and seeing the state of terror and dismay to which the inhabitants of her own land were reduced.

11. He is God in heaven above, and to earth beneath - This confession of the true God is amazingly full, and argues considerable light and information. As if she had said, "I know your God to be omnipotent and omnipresent:" and in consequence of this faith she hid the spies, and risked her own life in doing it. But how had she this clear knowledge of the Divine nature?
1. Possibly the knowledge of the true God was general in the earth at this time, though connected with much superstition and idolatry; the people believing that there was a god for every district, and for every people; for the mountains and for the valleys; see Kg1 20:23.
2. Or she received this instruction from the spies, with whom she appears to have had a good deal of conversation; or,
3. She had it from a supernatural influence of God upon her own soul. She probably made a better use of the light she had received than the rest of her countrymen, and God increased that light.

12. Swear unto me by the Lord - This is a farther proof that this woman had received considerable instruction in the Jewish faith; she acknowledged the true God by his essential character Jehovah; and knew that an oath in his name was the deepest and most solemn obligation under which a Jew could possibly come. Does not this also refer to the command of God, Thou shalt fear the Lord, and shalt swear by his name? See the note on Deu 6:13.

13. Deliver our lives from death - She had learned, either from the spies or otherwise, that all the inhabitants of the land were doomed to destruction, and therefore she obliges them to enter into a covenant with her for the preservation of herself and her household.

14. Our life for yours - "May our life be destroyed if we suffer yours to be injured!" This is what was anciently called in our country pledging - staking, a man's life for that of his neighbor or friend.

15. Then she let them down by a cord etc. - The natural place of this verse is after the first clause of Jos 2:21; for it is certain that she did not let them down in the basket till all those circumstances marked from Jos 2:16-20 inclusive had taken place.
She dwelt upon the wall - That is, either the wall of the city made a part of her house or her house was built close to the wall, so that the top or battlements of it were above the wall with a window that looked out to the country. As the city gates were now shut there was no way for the spies to escape but through this window; and in order to this she let them down through the window in a basket suspended by a cord, till they reached the ground on the outside of the wall.

16–17. Hide yourselves there three days - They were to travel by night, and hide themselves in the day-time; otherwise they might have been discovered by the pursuers who were in search of them.

18–19. This line of scarlet thread - תקות חוט השני tikvath chut hashshani. Probably this may mean, this piece of scarlet cloth, or, this cloth (made) of scarlet thread. When the Israelites took the city this piece of red cloth seems to have been hung out of the window by way of flag; and this was the sign on which she and the spies had agreed.

20–22. If thou utter this our business - It was prudent to make her life depend on her secresy; had it been otherwise she might have been tempted to give information, not only concerning the spies, but concerning the designs of the Israelites. But her life being at stake, added to every other motive, she kept the secret for the sake of her own personal safety and that of all her relatives.

23. So the two men returned - Having concealed themselves in the mountains that night, all the next day, and the night ensuing, on the third day they returned to Joshua.

24. Truly the Lord hath delivered into our hands all the land - How different was this report from that brought by the spies on a former occasion! They found that all the inhabitants of the land were panic-struck. The people had heard of the great exploits of the Israelites on the other side of Jordan; and as they had destroyed the potent kings of the Amorites, they took it for granted that nothing could stand before them. This information was necessary to Joshua to guide him in forming the plan of his campaign.
1. It may be asked, Did not Rahab lie in the account she gave to the officers of the king of Jericho, (Jos 2:4, Jos 2:5), There came men unto me, etc.? I answer, She certainly did; and the inspired writer sets down the fact merely as it stood, without making the Spirit of God responsible for the dissimulation of the woman. But was she not rewarded, etc.? Yes; for her hospitality and faith, not for her lie. But could she have saved the spies without telling a lie? Yes, she certainly might; but what notion could a woman of her occupation, though nothing worse than an inn-keeper, have of the nicer distinctions between truth and falsehood, living among a most profligate and depraved people, where truth could scarcely be known?
2. There is a lax morality in the world that recommends a lie rather than the truth, when the purposes of religion and humanity can be served by it. But when can this be? The religion of Christ is one eternal system of truth, and can neither be served by a lie nor admit one. On this vile subject fine words have been spoken. Tasso, in his elegant episode of Sophronia and Olindo, in the Gerusalemme Liberata, b. ii., v. 22, represents the former as telling a lie to Saladdin, relative to the stealing of an image, for which, as he could not discover the culprit, he doomed all the Christians in his power to death. Sophronia, a pious Christian virgin, getting into the presence of the tyrant, in order to save her people, accuses herself, though perfectly innocent, of the theft. Her conduct on this occasion the poet embellishes in the following manner, for which the religion of that time, which dealt in holy frauds, would no doubt applaud him.
'Ed ella: il reo si trova al tuo cospetto;
Opra e il furto, Signor, di questa mano
Io l'immagine tolsi; Io son colei
Che tu ricerchi, e me punir tu dei.
Cosi al pubblico fato il capo altero
Offerse, e 'l volle in se sol racorre.
Magnanima Menzogna! or quando e il Vero
Si Bello, che si possa a te preporre?"
Then she: "Before thy sight the guilty stands;
The theft, O King, committed by these hands.
In me the thief who stole the image view!
To me the punishment decreed is due."
Thus, filled with public zeal, the generous dame
A victim for her people's ransom came.
O great deceit! O lie divinely fair!
What truth with such a falsehood can compare!
Hoole.
Thus a lie is ornamented with splendid decorations both by the Italian and English poet, and the whole formed into an anti-apostolic maxim, Let us do Evil, that Good may come of it. A purer morality was taught by one of the most ancient heathen writers than is here preached by these demi-christians: -
Εχθρος γαρ μοι κεινος, ὁμως αΐδαο πυλησιν,
Ὁς χ' ἑτερον μεν κευθει ενι φρεσιν, αλλο δε βαζει.
Iliad. l. ix., v. 312.
My soul detests him as the gates of hell,
Who knows the truth and dares a falsehood tell.
The following is the advice of a genuine Christian poet, and one of the holiest men of his time: -
Lie not; but let thy heart be true to God;
Thy tongue to it, thy actions to them both
Cowards tell lies, and those who fear the rod;
The stormy working soul spits lies and froth.
Dare To Be True! nothing can Need a lie.
The fault that needs it most grows Two thereby.
Herbert.
For other observations on this subject see the notes on Gen 12:20, at the end, and Gen 20:12.
3. Though the hand of God was evidently in every thing that concerned the Israelites, and they were taught to consider that by his might alone they were to be put in possession of the promised land; yet they were as fully convinced that if they did not use the counsel, prudence, and strength which they had received from him, they should not succeed. Hence, while they depended on the Divine direction and power, they exercised their own prudence, and put forth their own strength; and thus they were workers together with him, and did not receive the grace of God in vain. The application of this maxim is easy; and we cannot expect any success, either in things spiritual or temporal, unless we walk by the same rule and mind the same thing.

John Gill

INTRODUCTION TO JOSHUA 2

This chapter gives an account of the spies sent by Joshua to Jericho, and of their entrance into the house of Rahab, who hid them from the king's messengers, Jos 2:1; of the relation she gave them of the fear and dread of Israel, which were fallen upon the Canaanites, Jos 2:8; and of the request she made to them, to save her and her father's house, when the city should be taken, and to have a sure sign of it given her, Jos 2:12; which the spies solemnly promised, and gave her a sign of it, with a charge not to discover the matter to any, Jos 2:14; and being let down by a cord through the window of her house, they made their escape to a mountain, where they lay three days, and then returned to Joshua, and made their report, Jos 2:21.

1. And Joshua the son of Nun sent out of Shittim two men,.... Or "had sent" (p); for this was done before the above order to depart: it is a tradition of the Jews (q), that they were Caleb and Phinehas; but they were not young men, as in Jos 6:23; especially the former; nor is it probable that men of such rank and figure should be sent, but rather meaner persons; yet such as were men of good sense and abilities, and capable of conducting such an affair they were sent about, as well as men of probity and faithfulness; two good men, Kimchi says they were, and not as they that went on the mission of Moses; these were sent from Shittim, the same with Abelshittim, in the plains of Moab, where Israel now lay encamped, Num 33:49, which Josephus (r) calls Abila, and says it was sixty furlongs, or seven miles and better, from Jordan:

to spy secretly; or "silently" (s); not so much with respect to the inhabitants of the land, for it is supposed in all spies, that they do their business in the most private and secret manner, so as not to be discovered by the inhabitants, whose land they are sent to spy; but with respect to the children of Israel, that they might know nothing of it, lest they should be discouraged, thinking that Joshua was in some fear of the Canaanites, and under some distrust of the promise of God to give the land to them: the word for "smiths", and also for persons deaf and dumb, coming from the same root, have furnished the Jewish writers with various conceits, as that these spies went in the habit of smiths with the instruments of their business in their hands; or acted as deaf and dumb persons, and so as incapable of giving an account of themselves, or of answering to any questions put to them, should they be taken up and examined; their commentators in general take notice of this:

saying, go view the land, even Jericho; especially Jericho, so Noldius (t); the land in general, and Jericho in particular, because it was a great city, as Kimchi notes; of this city; see Gill on Luk 19:4. Whether it had its name from the sweetsmelling balsam which grew in plenty about it, or from the form of it, being that of an half moon, is not certain, Strabo (u) says of it, that here was a paradise of balsam, an aromatic, and that it was surrounded with hills in a plain, which bent to it like an amphitheatre. They were not sent to spy the land, as the spies in the times of Moses, to see what sort of land it was, and what sort of people dwelt in it; but to reconnoitre it, to know where it was best to lead the people at first, and encamp; and particularly to observe the passes and avenues leading to Jericho, the first city in it, nearest to them, of importance. Ben Gersom thinks it was to spy or pick out the thoughts of the inhabitants of the land, what apprehensions they had of the people of Israel, whether disheartened and dispirited at their near approach, and what were their intentions, resolutions, and preparations to act against them, offensively, or defensively; and which seems not amiss, since this was the chief information they got, and which they reported to Joshua upon their return; though Abarbinel objects to it as a thing impossible:

and they went, and came into a harlot's house, named Rahab; they went from Shittim, and crossed the river Jordan, by swimming or fording, and came to Jericho; which, as Josephus (w) says, was fifty furlongs, or seven miles and a half, from Jordan; and they went into a harlot's house, not purposely for that reason, because it was such an one, but so it proved eventually; though the Targum of Jonathan says it was the house of a woman, an innkeeper or victualler; for Jarchi, Kimchi, and Ben Melech, interpret the word it uses of a seller of food (x); and if so, it furnishes out a reason why they turned in thither, where they might expect to have food and lodging; though the Jews commonly take her to be a harlot; and generally speaking, in those times and countries, such as kept public houses were prostitutes; and there are some circumstances which seem to confirm this in the context; and so the Greek version calls her, and is the character given of her in the New Testament: her name was Rahab, of whom the Jews have this tradition (y), that she was ten years of age when Israel came out of Egypt; that she played the harlot the forty years they were in the wilderness, became the wife of Joshua, who had daughters by her, from whom came eight prophets, Jeremiah, Hilkiah, Maasia, Hanameel, Shallum, Baruch, the son of Neriah, Ezekiel, the son of Buzi, and some say Huldah the prophetess; but the truth is, she married Salmon, a prince of the tribe of Judah; see Gill on Mat 1:5,

and lodged there; that is, they went thither in order to lodge.

(p) "miserat", Vatablus, Masius, Drusius. (q) Shalshalet Hakabala, fol. 7. 2. (r) Antiqu. l. 5. c. 1. De Bello Jud. l. 4. c. 8. sect. 2. (s) "silentio", Montanus, Munster; so Kimchi and Ben Melech. (t) P. 277. (u) Geograph. l. 16. p. 525. (w) Ut supra, sect. 4. (r)) (x) And so R. Sol. Urbin. Obel Moed, fol. 24. 1. (y) Shalshalet Hakabala, ut supra. (q))

2. And it was told the king of Jericho, saying,.... Who being alarmed at the near approach of the Israelites, and knowing their claim to the land of Canaan, and their design upon it, employed men to watch and observe what passed in the city, and parts adjacent, and inform him of it; or some persons of themselves, and for their own safety, and the good of their fellow citizens, gave notice to the king of it:

behold, there came men hither tonight of the children of Israel; who were known by their habit and language; or at least, being strangers, were suspected to be of that people, the terror of whom had fallen on all the inhabitants, so that every strange man they took for an Israelite; from hence it appears, that the spies came to Jericho at night, that they might not be observed: but with all their precaution they were taken notice of, and their design suspected, namely:

to search out the country; which were the proper places to attack first, and where there was the greatest probability of succeeding, as well as to find out the disposition of the inhabitants, whether fearful or fearless of them.

3. And the king of Jericho sent unto Rahab,.... Not merely because she kept a public house, or being a prostitute had often strangers in it, and so conjectured that the men he had notice of might be there; but he sent upon certain information that they were seen to go in there, as it follows:

saying, bring forth the men that are come to thee; not to commit lewdness with her, though this is the sense some Jewish commentators give; but this neither agrees with the character of the men Joshua had chosen for this purpose, nor answers any end of the king to suggest; nor can it be thought that Rahab would so openly and freely own this, as in Jos 2:4, but what is meant by the phrase is explained in the following clause:

which are entered into thine house: in order to lodge there that night:

for they be come to search out all the country; so it was suspected, nor was the suspicion groundless.

4. And the woman took the two men,.... Or "she had taken" them (z) before the messengers came, upon a rumour she understood was gone abroad, that she had got Israelitish spies in her house, and so might expect to be visited and searched by the king's officers, and therefore took this precaution:

and hid them; the Hebrew word is singular, "him" (a): hence the Jews, who take these two spies to be Caleb and Phinehas, say, that only Caleb was hid, and Phinehas, though he was before them, was not seen, being an angel, Mal 2:7; but the sense is, that she hid each of them, and very probably singly and apart, that if one was found, the other might escape, as Ben Gersom observes; and Abarbinel is of opinion that she hid them twice, now in the middle of her house, one in one place, and the other in another, for the reason before given, and after this hid them in the roof of her house, as afterwards related:

and said thus, there came men unto me; that is, into her house, this she owned:

but I wist not whence they were; of what country they were, whether Israelites or not; which whether she knew or not is not certain; it is probable she did, and told an untruth, as she also did in Jos 2:5.

(z) "duxerat, tulerat"; so Syr. Ar. Kimchi, & Ben Melech. (a) "et abscondit eum", Montanus; "abdiderat eum", Vatablus.

5. And it came to pass, about the time of the shutting of the gate,.... Of the city, which was done every night, and at a certain time:

when it was dark; the sun set, and night come on:

that the men went out; out of her house, and out of the city too, as she said, though it was a downright lie, as well as what follows:

whither the men went I wot not; though she knew they were not gone, but were now in her house; she might not scruple telling a lie, being brought up a Heathen, and being done with a design to save the lives of persons that belonged to a people she was persuaded were the people of God, and to whom he had given the land; though her lies are not to be justified; evil is not to be done that good may come; nor are men to tell lies one to another upon any account; but these sins, with others, the Lord forgave her:

pursue after them quickly, and ye shall overtake them; this she encouraged them to do, to get rid of them the sooner, and to remove all suspicion of her having any respect for them, and of being concerned in concealing them.

6. But she had brought them up to the roof of the house,.... Before the messengers came; though Abarbinel thinks it was after they were gone, when she took them from the place of their concealment, and had them to the roof of the house, where she thought they would be safe and secure, should the messengers return, or others come in search of them, who would not, as she imagined, look for them there:

and hid them with the stalks of flax; that is, under them, or "in flax of wood", or "a tree" (b); which may with as much propriety, or more, be called a tree than hyssop, Kg1 4:33; as it is in the Misnah (c). Moreover, there was a sort of flax which grew in the upper part of Egypt towards Arabia, as Pliny says (d), which they called "xylon", or wood, of which were made "lina xylina": though the words may be rightly transposed, as by as, "stalks of flax", which are large and strong before the flax is stripped or beaten off of them; the Targum renders it bundles of flax, or handfuls and sheaves of them, as they were when cut down and gathered:

which she had laid in order upon the roof; to be dried, as Kimchi observes; and Pliny (e) speaks of flax being bound up in bundles, and hung up and dried in the sun; which was done that it might be more easily stripped and beaten off; and the roofs of houses in those countries being flat, were very fit for such a purpose; See Gill on Deu 22:8; and these being now laid there were very suitable and convenient to conceal the men under them. This seems to be in favour of Rahab, as being a virtuous and industrious woman; see Pro 31:13.

(b) "in linis ligni", Montanus; "vel arboris", Vatablus. (c) Sabbat, c. 2. sect. 3. & Bartenora in ib. (d) Nat. Hist. l. 19. c. 1. (e) Nat. Hist. l. 19. c. 1.

7. And the men pursued after them,.... As they thought:

the way to Jordan; on the other side of which the people of Israel lay encamped, to which they supposed, according to Rahab's account, these two men directed their course:

unto the fords; the fords of Jordan, the passages through it; for in some places, and at some times, it was fordable; which accounts for the way in which these spies could get over Jordan, see Gen 32:10; it was most reasonable to conclude they would return the same way; and so far the king's messengers went, but further they did not choose to go, because it would be to no purpose, and they might expose themselves to the camp of Israel, which lay on the other side:

and as soon as they which pursued after them were gone out, they shut the gate; that is, either as soon as the king's messengers were gone out of Rahab's house, either the spies, or rather the men of the house, Rahab's servants, shut the door of it to prevent their return, or others coming in; or rather, when they were got out of the city, the watchmen of the city, the porters of the city gates, shut them, that if they were not got out of the city, to prevent their escape, or however to keep out others from entering, that might be on some such design, or worse.

8. And before they were laid down,.... Under the stalks of the flax; or rather, since they are said to be hid in them, before they were fallen asleep, so Kimchi and Abarbinel:

she came up unto them upon the roof; to acquaint them how things were, and to converse with them on the following subjects.

9. And she said unto the men,.... The two spies:

I know that the Lord hath given you the land; the land of Canaan, of which she was an inhabitant, and in which they now were; this she knew either by some tradition that was among them; or by divine revelation, a supernatural impulse upon her mind: or by observing what the Lord had done already, in putting the land of the Amorites into their hands, which were one of the seven nations of Canaan; and by this it also appears, and more clearly by what follows, that she had knowledge of the Lord God, the God of Israel:

and that your terror is fallen upon us; which was another token or sign by which she knew the land would be delivered to them; that they who were a formidable people, and struck terror into others, now were terrified themselves, at the rumour of Israel being come to invade them; this was what the Lord said should be the case, Deu 11:25,

and that all the inhabitants of the land faint because of you; or "melt" (f), like wax before the fire, as Moses had predicted, Exo 15:15.

(f) "liquefacti sunt", Montanus, Piscator.

10. For we have heard how the Lord dried up the waters of the Red sea for you, when ye came out of Egypt,.... To make a passage for them through it, to walk in as on dry land; this they had heard of and remembered, though it was forty years ago:

and what you did unto the kings of the Amorites that were on the other side Jordan: which were things more recent, done but a few months ago:

Sihon and Og, whom ye utterly destroyed; the history of which see in Num 21:21; who were destroyed by them under Moses and Joshua their commanders; and Hercules, who is thought to be the same with Joshua, is by Lucian (g) called Ogmius, from slaying Og, as is supposed (h).

(g) In Hercule. (h) Dickinson. Delph. Phoenic. c. 4. p. 44.

11. And as soon as we had heard these things, our hearts did melt,.... Particularly what were done to the two kings of the Amorites, who, and their people, were utterly destroyed, their goods made a prey of, and their countries seized upon and possessed:

neither did there remain any more courage in any man, because of you; they looked dejected in their countenances, had no heart to go about any business, trembled at the shaking of a leaf, or at the least rumour and report made that the Israelites were coming on and were at hand; they had no spirit to prepare to go out and meet them, or to defend themselves:

for the Lord your God, he is God in heaven above, and in earth beneath; the Maker and Possessor of both; is the Governor of the whole universe, and does what he pleases in it; and disposes of all countries, persons, and things, as he thinks fit: this is a proof of her knowledge of the true God, and faith in him, and shows her to be a believer, and hence she is reckoned in the catalogue of believers, Heb 11:31; and her faith is proved to be of the right kind by the works she did, Jam 2:25.

12. Now therefore, I pray you, swear unto me by the Lord,.... Which being a religious action, and done by men that feared the Lord, she knew it would be binding upon them: the Targum is,"swear to me by the Word of the Lord:"

since I have showed you kindness; by receiving them with peace into her house, and hiding them when inquired for and demanded of her; in doing which she risked her own, life, had this treachery to her country, as it would have been deemed, been discovered;

that you will also show kindness unto my father's house; she mentions not herself and household, for if this was granted that would be implied and included; and this she presses for by the law of retaliation and friendship, for since she had shown kindness to them, it was but reasonable it should be returned:

and give me a true token; that she and her father's house would be saved by them when the city should be taken and the inhabitants destroyed; a token that would not deceive her, on which she might depend, and would be firm and sure.

13. And that ye will save alive my father, and my mother, and my brethren, and my sisters,.... She makes no mention of any husband or children she had, as harlots seldom have, and which seems to confirm her character as such; and so Abarbinel observes, that her father's house is only mentioned to tell us that she had no husband, for she was an harlot and had no children, and puts her father and mother in the room of an husband, and her brethren and sisters in the room of children:

and all that they have; not their substance only, but their children more especially, the children of her brethren and sisters:

and deliver our lives from death; here she manifestly includes herself, and requests the saving of her life, and the lives of all her relations, when she knew the inhabitants of the city would be all put to death upon the taking of it: thus she provided for the safety of her family, as Noah in another case and manner did, Heb 11:7; and indeed seemed more concerned for them than for herself; and thus souls sensible of their own estate and condition, by nature and grace, are very solicitous for the salvation of their relations and friends, Rom 9:3.

14. And the men answered her,.... The two spies:

our life for yours; or "our souls in your stead to die" (i); that is, we engage for the security of your lives, should they be in danger; we promise to die in your room and stead rather than you should: this they said not as though their lives would be required of them for them, but to assure her of the safety of her and her father's house, on the following condition:

if ye utter not this our business; not their business in searching the land, for the discovery of that would be of little avail after they were gone; for it was known already that there were persons come to search the land; but "this our word" (k), what they were going to say to her and bid her do, as a sign of safety to her and hers; which, if she discovered, others would give out the same sign, and then they could not promise her safety; or if she did not take care to bring in her father, mother, brethren, and sisters, and theirs into her house, they could not engage to protect them:

and it shall be, when the Lord hath given us the land; not the whole land, but Jericho and the laud about it, that when that part of it should be delivered into their hands:

that we will deal kindly and truly with thee; "kindly", by sparing her and her father's house; "truly", by faithfully performing the promise and oath they made to her.

(i) "anima nostra pro vobis ad moriendum", Pagninus, Montanus. (k) "verbum nostrum hoc", Pagninus, Montanus; "sermonem nostrum hunc", Vatablus, Junius & Tremellius.

15. Then she let them down by a cord through the window,.... Which must be large, and the cord strong, as well as she herself a masculine woman, to let down two men by it, unless she employed any of her servants in the affair; though this being so great a secrecy, it is probable she trusted none of her domestics with it as little as possible: in like manner the Apostle Paul was let down by the wall of Damascus in a basket, Act 9:25; Jarchi supposes it was the same cord and window, by means of and in at which her gallants used to come and go:

for her house was upon the town wall; in a suitable and convenient place to receive her guests and gallants: and it is observed, that harlots have had their houses on or under walls: Martial speaks of harlots whom he calls (l) Summoenianae, whores that plied under the walls and in the suburbs of cities:

and she dwelt upon the wall; that part of the house in which she particularly dwelt was built on or over the wall, and the rest towards the city was for the entertainment of persons that resorted to her house.

(l) Epigram. l. 3. Ep. 62.

16. And she said unto them, get ye unto the mountain,.... Which was near to the city, and is supposed to be the same which is now called Quarantania: Dr. Shaw, a late traveller in those parts, says (m), from the mountain Quarantania, the very same perhaps where the two spies concealed themselves, Jos 2:16, we have a distinct view of the land of the Amorites, of Gilead, and of Bashan, the inheritance of the tribes of Reuben and Gad, and of the half tribe of Manasseh--to it joins the mountain of Adummim, and through it the road is cut that leads from Jerusalem to Jericho, where probably it was from the very nature of the situation that the man fell among thieves, Luk 10:30; which very probably is the same mountain which Josephus (n) says hung over the city, and was a very barren one; though the singular may be put for the plural, since, as Strabo says (o), it was surrounded with mountains:

lest the pursuers meet you; on their return from the fords of Jordan, being disappointed:

and hide yourselves there three days: some of the Jewish Rabbins, as Jarchi and Kimchi, observe that she had this by the revelation of the Holy Ghost, that the pursuers would return at the end of three days; but the latter more truly remarks, that this was said by conjecture; that Jericho being, as he says, one day from Jordan, and a little more, by going, returning, and searching for the spies, they would be three days in doing it:

until the pursuers be returned; into the city; for until they were they could not be in safety, but must be in danger of being met by them and taken up:

and afterward may ye go your way: to Jordan, and so to the camp of Israel, and that without fear.

(m) Travels, p. 276. Ed. 2. (n) De Bello Jud. l. 4. c. 8. sect. 2. (o) Geograph. l. 16. p. 525.

17. And the men said unto her,.... Some think that this discourse, which passed between the spies and her, was while in the house before she let them down, or otherwise they would have been in danger of being overheard, and so the whole affair discovered; but as it was on the other side of the house, and under the wall of the city, and without it, they might with the greater safety converse together:

we will be blameless of this thine oath which thou hast made us swear; that is, they would most faithfully and punctually keep it, it should be sacred to them, and she should have no occasion to lay any blame upon them in the least.

18. Behold, when we come into the land,.... The land of Canaan, and into this city, into that part of it, as the Septuagint, where her house was, meaning not themselves only, but the people of Israel they belonged to:

thou shall bind this line of scarlet thread in the window which thou didst let us down by; the word by refers either to the scarlet thread they were let down by, said to be a cord, Jos 2:15; and therefore must be a line twisted with various scarlet threads, as Kimchi; who observes, that according to the Targum, it was the border of a red garment; or to the window through which they were let down, as the Septuagint version; it may refer to both, and the sense be, that the same twisted cord of scarlet thread they were let down by should be bound to the same window they were let down through; only this objection there is to the same window, that it was not towards the city, and so not to be seen when they came into it, but looked over the wall without the city: now as Rahab was an instance of the salvation of sinners by the grace of God, for she was a sinner by birth, by practice, and a notorious one; she was an instance of distinguishing grace, of free and efficacious grace, a singular instance of it; and became a true penitent, a real believer, was a justified person, and saved: so the scarlet thread was an emblem of the blood of Christ, by which salvation is; redemption and all the blessings of grace are through it; justification, remission of sin, reconciliation, and atonement, and safety, and protection from avenging justice, and wrath to come, are only by it: likewise the spies, who are also called "messengers", Jam 2:25; may represent the ministers of the Gospel, who are the messengers of Christ, and the churches, are sent out by him the antitypical Joshua, men of wisdom, courage, and valour, and are sent as spies to bring to light men and things, who direct to the way of salvation and give the same token of it, Mar 16:16,

and thou shall bring thy father, and thy mother, and thy brethren, and all thy father's household home unto thee; into her house, where the scarlet thread was bound, and where only they would be safe, as the Israelites were in the houses where the blood of the paschal lamb was sprinkled, Exo 12:23; and so they are safe, and they only, who are under the blood of sprinkling, and partake of the virtue of it.

19. And it shall be, that whosoever shall go out of the door of thy house into the street,.... After they have been taken in, and when the Israelites were come into the city:

his blood shall be upon his head, and we will be guiltless; if he is killed by any person, his death will be owing to himself, and no blame to be laid on us; nor shall we reckon ourselves guilty of the breach of the oath taken:

and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him: if anyone within doors is killed by an Israelite entering in, the guilt of the blood shall lie upon us, and we will be answerable, according to the tenor of the oath, "our life for yours", Jos 2:14.

20. And if thou utter this our business,.... So that others would either hang out scarlet threads or get into her house for shelter; see Gill on Jos 2:14,

then we will be quit of thine oath which thou hast made us to swear; be under no obligation to make it good, by saving her and her father's house.

21. And she said, according to your words, so be it,.... She agreed, that if the conditions required were not performed, they would be quit of their oath, but if they were, she expected it would be fulfilled:

and she sent them away, and they departed; took their leave of each other:

and she bound the scarlet line in the window; immediately, as Abarbinel thinks, and in the sight of the spies, that they might see that she conformed to their direction, and that they might take notice where she fastened it; and that she herself might, at the sight of it, be put in mind of the design of it, and be an encouragement to her faith as to the safety of her and her father's house; and it being a thing so trifling and insignificant in itself, would not be taken notice of by the inhabitants, or be thought to be done with any design; though, according to the instruction of the spies, it seems as if it was to be done when they came into the land, and into the city, and which seems most likely that it was then done.

22. And they went, and came unto the mountain,.... Rahab had directed them to, the mountain Quarantania; see Gill on Jos 2:16,

and abode there three days; being, no doubt, supplied with food by Rahab; and it might not be three wholly, but one whole day and part of the other two:

until the pursuers were returned; to the city of Jericho, as might reasonably be supposed:

and the pursuers sought them throughout all the way; from Jericho to the fords of Jordan, searching every hedge, field, and village as they went and returned:

but found them not; Rahab having hid them in her house, and then sent them to the mountain, there to remain till the return of the pursuers.

23. So the two men returned, and descended from the mountain,.... Or came down from it again, by which, it seems, they went to the top of it, and hid themselves in some cave there: this descent, Kimchi says, was,"on the third day of their being sent, which was the second day of the three days Joshua made mention of when he said, "within three days";''See Gill on Jos 1:11,

and passed over; that is, the river Jordan, at the fords of it:

and came to Joshua the son of Nun; at Shittim, where he still continued, and from whence he sent them, Jos 2:1,

and told him all things that befell them; what house they went into when come to Jericho, what reception they met with, the report of them to the king of Jericho, how messengers were sent by him to demand them, and by what means they were preserved and made their escape.

24. And they said unto Joshua,.... Made a report of what they had got knowledge of, which answered the end of their mission:

truly the Lord hath delivered into our hands all the land: which they concluded by the terror the inhabitants of it were in, and so in no condition to make resistance and defend themselves; and they not only judged of the whole land by the case of the inhabitants of Jericho, but were assured by Rahab that all the inhabitants of the land were in the same plight and condition, Jos 2:9,

for even the inhabitants of the country do faint because of us; this was the temper and disposition they appeared in, and seems to be what Joshua was chiefly desirous of knowing; since nothing else is told by the spies nor inquired of by him, but immediately upon this report began his march towards Canaan, as in the next chapter is related.

Next: Joshua Chapter 3

JFB

RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)

Joshua . . . sent . . . two men to spy secretly--Faith is manifested by an active, persevering use of means (Jam 2:22); and accordingly Joshua, while confident in the accomplishment of the divine promise (Jos 1:3), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighborhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character, and resources of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, test any unfavorable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses.

Jericho--Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine.

they . . . came into an harlot's house--Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (Mat 1:5), have called her a hostess or tavern keeper. But Scriptural usage (Lev 21:7-14; Deu 23:18; Jdg 11:1; Kg1 3:16), the authority of the Septuagint, followed by the apostles (Heb 11:31; Jam 2:25), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probably recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a divine influence directed them in the choice of that lodging-place.

2–3. it was told the king--by the sentinels who at such a time of threatened invasion would be posted on the eastern frontier and whose duty required them to make a strict report to headquarters of the arrival of all strangers.

4. the woman took the two men, and hid them--literally, "him," that is, each of them in separate places, of course previous to the appearance of the royal messengers and in anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the royal messengers did not demand admittance to search but asked her to bring the foreigners out.

5. the time of shutting of the gates--The gates of all Oriental cities are closed at sunset, after which there is no possibility either of admission or egress.

the men went out--This was a palpable deception. But, as lying is a common vice among heathen people, Rahab was probably unconscious of its moral guilt, especially as she resorted to it as a means for screening her guests; and she might deem herself bound to do it by the laws of Eastern hospitality, which make it a point of honor to preserve the greatest enemy, if he has once eaten one's salt. Judged by the divine law, her answer was a sinful expedient; but her infirmity being united with faith, she was graciously pardoned and her service accepted (Jam 2:25).

6. she had brought them up to the roof of the house, and hid them with the stalks of flax--Flax, with other vegetable productions, is at a certain season spread out on the flat roofs of Eastern houses to be dried in the sun; and, after lying awhile, it is piled up in numerous little stacks, which, from the luxuriant growth of the flax, rise to a height of three or four feet. Behind some of these stacks Rahab concealed the spies.

7. the men pursued after them the way to Jordan unto the fords--That river is crossed at several well-known fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite Jericho.

as soon as they which pursued after them were gone out, they shut the gate--This precaution was to ensure the capture of the spies, should they have been lurking in the city.

8–13. THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)

she came up unto them upon the roof and said--Rahab's dialogue is full of interest, as showing the universal panic and consternation of the Canaanites on the one hand (Jos 24:11; Deu 2:25), and her strong convictions on the other, founded on a knowledge of the divine promise, and the stupendous miracles that had opened the way of the Israelites to the confines of the promised land. She was convinced of the supremacy of Jehovah, and her earnest stipulations for the preservation of her relatives amid the perils of the approaching invasion, attest the sincerity and strength of her faith.

14. the men answered her, Our life for yours, if ye utter not this our business--This was a solemn pledge--a virtual oath, though the name of God is not mentioned; and the words were added, not as a condition of their fidelity, but as necessary for her safety, which might be endangered if the private agreement was divulged.

15. her house was upon the town wall--In many Oriental cities houses are built on the walls with overhanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahab's was probably of this latter description, and the cord or rope sufficiently strong to bear the weight of a man.

16–20. she said--rather "she had said," for what follows must have been part of the previous conversation.

Get you to the mountain--A range of white limestone hills extends on the north, called Quarantania (now Jebel Karantu), rising to a height of from twelve hundred to fifteen hundred feet, and the sides of which are perforated with caves. Some one peak adjoining was familiarly known to the inhabitants as "the mountain." The prudence and propriety of the advice to flee in that direction rather than to the ford, were made apparent by the sequel.

21. she bound the scarlet line in the window--probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red color made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people.

Next: Joshua Chapter 3