Exegetical and Hermeneutical Commentary of Joshua 2:1
And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into a harlot’s house, named Rahab, and lodged there.
Ch. Jos 2:1-7. The Mission of the Spies to Jericho
1. sent out ] Or, had sent. Comp. ch. Jos 1:11, Jos 3:2. This was probably on the same day that Joshua received the Divine command to cross the Jordan.
out of Shittim ] Comp. Num 33:49; Num 25:1; Jos 3:1; Mic 6:5. The full name of the place is given in the first of these passages, “ Abel Shittim ” = “the Meadow” or “Moist Place of the Acacias.” It was in the “Arabah” or Jordan valley opposite Jericho, at the outlet of the Wdy Heshbon, about 60 stadia = 3 hours from the place of crossing the river. “We were in the plain of Shittim, and on climbing a little eminence near, we could see the rich wilderness of garden, extending in unbroken verdure right into the corner at the north-east end of the Dead Sea, under the angle formed by the projection of the mountains of Moab, where the Wady Suiweimeh enters the lake. It is now called the Ghor es Seisaban. Among the tangled wilderness, chiefly near its western edge, still grow many of the acacia trees, ‘Shittim’ ( Acacia sayal), from which the district derived its appropriate name of Abel ha-Shittim, ‘the meadow or moist place of the acacias;’ ” Tristram’s Land of Israel, p. 524.
two men ] “Young men” according to the LXX. and ch. Jos 6:23. Brave, doubtless, and prudent, such as Joshua, who had himself been one of the twelve spies (Num 13:16), would be likely to select, knowing, as he knew, all the dangers to which they would be exposed.
Jericho ] “The first stage of Joshua’s conquest was the occupation of the vast trench, so to speak, which parted the Israelites from the mass of the Promised Land,” and which was dominated by the city of Jericho, a place of great antiquity and importance. It derived its name, = “the City of Palm Trees,” from a vast grove of noble palm-trees, nearly three miles broad, and eight miles long, which must have recalled to the few survivors of the old generation of the Israelites the magnificent palm-groves of Egypt. The capture of Jericho was essential for two reasons:
( a) Standing at the entrance of the main passes from the valley into the interior of Palestine, the one branching off S. W. towards Olivet, and commanding the approach to Jerusalem, the other, to the N. E., towards Michmash, which defends the approach to Ai and Bethel it was the key of the country to any invader coming as Joshua did from the East.
( b) It was for that age a strongly walled town and “enjoyed the benefit of one, if not two, of those copious streams which form the chief sources of such fertility as the valley of the Jordan contains.” Its reduction, therefore, must have been the first object of the operations of Joshua on entering the land of Canaan. See Stanley’s Sinai and Palestine, p. 305. “The strategy displayed by the Israelites under Joshua considering it only as an ordinary historical event is worth notice. Had Israel advanced on Palestine from the South, however victorious they might have been, they would have driven before them an ever-increasing mass of enemies, who after each repulse would gain fresh reinforcements, and could fall back on new fortifications and an untouched country, more and more difficult at each step. The Canaanites, if defeated on the heights of Hebron, would have held in succession those of Jerusalem and Mount Ephraim; and it is unlikely that the invaders would ever have reached the district of Gilboa, and Tabor, or the Sea of Tiberias. In all probability Israel would have been compelled to turn off to the low country the land of the Philistines and with the Canaanites on the vantage ground of the mountains of Judah and Ephraim, the nation would in its infancy have been trodden down by the march of the Assyrian and Egyptian armies, whose military road this was. By crossing Jordan, destroying Jericho, occupying the heights by a night-march, and delivering the crushing blow of the battle of Beth-horon, Joshua executed the favourite manuvre of the greatest captain by sea or land, since the days of Nelson and Napoleon; he broke through and defeated the centre of the enemies’ line, and then stood in a position to strike with his whole force successively right and left.” Note to Lenormant’s Manual of Oriental History, 1. p. 111.
and came into a harlot’s house ] The spies traversed successfully the space which separated them from Jericho, crossing the fords or swimming, and entered the city towards evening (Jos 2:2). There was no one in the place to receive them, and it would have been perilous to have gone to a public khan or caravanserai. They, therefore, followed one of the courtesans, of whom there would be many in a Canaanitish city, to her home.
named Rahab ] The name of this courtesan was Rahab. She probably, too, carried on the trade of lodging-keeper for wayfaring men. It would seem also that she was engaged in the manufacture of linen, and practised the art of dyeing, for which the Phnicians were early famous, for we find the flat roof of the house covered with stalks of flax put there to dry, and a stock of scarlet or crimson line in her possession. Her name is mentioned in the genealogy of our Lord (Mat 1:5). There she appears as the wife of Salmon, the son of Naasson, by whom she became the mother of Boaz, the grandfather of Jesse. See Rth 4:20-21; 1Ch 2:11 ; 1Ch 2:51; 1Ch 2:54. Her faith and works are glorified in ( a) the Epistle to the Hebrews (Heb 11:31), and ( b) in the Epistle of St James (Jas 2:25).
Fuente: The Cambridge Bible for Schools and Colleges
An harlots house – In the face of the parallel passages (e. g. Lev 21:7 : Jer 5:7) the rendering advocated for obvious reasons, namely, the house of a woman, an innkeeper, cannot be maintained. Rahab must remain an example under the Law similar to that Luk 7:37 under the Gospel, of a woman that was a sinner, yet, because of her faith, not only pardoned, but exalted to the highest honor. Rahab was admitted among the people of God; she intermarried into a chief family of a chief tribe, and found a place among the best remembered ancestors of King David and of Christ; thus receiving the temporal blessings of the covenant in largest measure. The spies would of course betake themselves to such a house in Jericho as they could visit without exciting suspicion; and the situation of Rahabs, upon the wall Jos 2:15, rendered it especially suitable. It appears from Jos 2:4 that Rahab hid them before the Kings messengers reached her house, and probably as soon as the spies had come to her house. It is therefore most likely that they met with Rahab outside of Jericho (compare Gen 38:14), and ascertained where in the city she dwelt, and that they might entrust themselves to her care. Rahab (i. e. spacious, wide. Compare the name Japheth and Gen 9:27, note) is regarded by the fathers as a type of the Christian Church, which was gathered out of converts from the whole vast circle of pagan nations.
Fuente: Albert Barnes’ Notes on the Bible
Jos 2:1-24
Joshua . . . sent out . . . two men to spy.
The spies despatched
I. The position in which joshua and the Israelites were placed. It was a difficult task that had been performed by Moses; did not a harder remain? It was something to lead such a host through the wilderness. Surely more is required now the armour is to be put on, active service entered, and they brought face to face with their foes. But was not Joshua specially called to the onerous duty? Certainly he was! We have been called to a work individually, collectively. God has promised success in it; the work is that of dispossessing before possessing. We are to enjoy the companionship of God in it. Still, like Joshua, we have to depend on that word of promise. The comparison is in our favour. We have the example of all the generations from Joshua till the present. These have been strengthened by the life of Christ. In Him we have a volume of testimony confirmatory of our highest hopes.
II. That all these promises do not preclude the use of proper means. What are the feelings of a child when receiving a promise from an earthly parent? Does not the promise heighten affection, induce carefulness, and prompt to obedience? Who ever knew a child made neglectful by a well-timed promise? Is not man the same in all his relations–is he not still a man, though dealing with God? What are the effects of His promises–do they not in every way stimulate to increased affection and zeal? To expect without working is to tempt God–to work without expecting is to dishonour Him. In all that has been and is now doing in the world for God, we find the principle of co-operation prevailing. God works out His purposes by human instrumentalities–men, organised into Churches, in their collective or individual capacity, work, and God crowns with success. Man without God can do nothing. God without man does nothing, and although we have the assurance that through our instrumentality the fortresses of sin shall be vanquished, and the flag of our Master float upon the ramparts, we are bound care fully to consider our steps, and to use all our God-given powers to accomplish the object. We have our Jericho in the world. Adult world–juvenile world–spy the land, call into action all your powers; God will surely give you the land to possess.
III. The willingness on the part of the men to undertake the difficult work. They respond at once to the call of their leader, and trusting in God are honoured with success. With this spirit thoroughly in our Churches, what a large amount of work we should do. We seem to think the time for special workings and special deliverances has past. Nay, this is the time; that army on the east of Jordan is but a picture of ourselves. The work is before us. There runs a river between us and our work; yes, and we thank God for it. If we could, we would not on any account remove it. It is the right order of things. He that would do any work must cross it, and we may take it for granted the width, depth, and swiftness of the stream will be proportioned to the value of the work. Earnest Workers will cross it, manfully trusting in God, and these are the only successful workers. (J. H. Snell.)
Beginning at the right point
From military wisdom we may learn the moral wisdom of always striking first at the right point. Every thing turns upon the first stroke in many a controversy and in many an arduous battle. Why do men come home at eventide saying the day has been wasted? Because their very first step in the morning was in the wrong direction, or the very first word they spoke was the word they ought not to have uttered. With all thy getting, get understanding of how to begin life, where to strike first, what to do and when to do it, and exactly how much of it to do within given time. If you strike the wrong place you will waste your strength, and the walls of the city will remain unshaken. A blow delivered at the right place and at the right time will have tenfold effect over blows that are struck in the dark and at random: however energetic they may be, and however well delivered, they fall upon the wrong place, and the result is nothing. That is what is meant by wasted lives. Men have been industrious, painstaking, even anxious in thoughtfulness, and the night has been encroached upon so that the time of rest might be turned into a time of labour; yet all has come to nothing: no city has been taken, no position has been established, no progress has been made. Why? Simply because they did not begin at the right point. (J. Parker, D. D.)
Rahab.
An unexpected ally of the Lords host; or, Rahab and her faith
Imaginative writers have pictured Rahab as attired in gaudy costume, going about the city with her harp (Isa 23:16), and at this very time in pursuit of her evil trade. Others, following Josephus, have adopted so charitable an estimate of her profession as to suppose her to have been simply a tavern-keeper. May we not, perhaps, take a middle line, and venture to believe that one who had become a believer in the God of Israel had also, ere this, repented of and forsaken the infamous life which her title imports. She appears from the narrative to be supporting herself by her own industry, in the preparation and dyeing of flax. One thing is certain, and that is that pure and saving faith cannot exist with foul and deadly sins. In reference to Rahabs faith, observe–
I. The wonder of its existence. Here dwells an unfortunate woman. She has had no spiritual advantages.–no Sabbaths, no Scriptures, no teachers–and yet in the base purlieus of a Jericho, in the heart of that poor harlot, like a fair pearl that lies within a rough shell among the weeds and rocks at the sea bottom, there is found precious faith, faith that finds utterance in a good confession (Jos 2:11). Here is encouragement for those who are called, in the providence of God, to minister where worldliness and frivolity, and pride and bitter opposition to the truth prevail, Here, too, is encouragement for those who minister in uncouth regions, where sin and ignorance seem to shut out hope of blessing. Let missionaries and visitors in alleys and courts, in attics and cellars, which seem like nests of blasphemy and impurity, take heart. The unholy atmosphere of gin palaces, and even of houses like that in which Joshuas spies sought refuge, cannot exclude the Holy Ghost, or nullify the Gospel message.
II. Its practical operation. A poetic faith may lift its possessor to the heavens in ecstacies. A talking faith may delight the hearers with glowing descriptions of supposed experiences and imaginary prospects. But the faith that saves is known by its works. Such a faith was Rahabs. Her faith wrought with her works, and by works was her faith made perfect.
III. Its saving tendency. The characteristic of true faith is ever to tend towards salvation. Faith accepts the warnings of the Word of God as true, and leads men to flee from the wrath to come. Now we shall find this to be a marked characteristic in the faith of Rahab. It inclines her to seek salvation both for herself and for her kindred.
IV. Its rich reward. Vain are mans promises of help except God approve the pledge. The oath of the spies to deliver Rahab and her house had availed her nothing had not God Himself, by a notable miracle, confirmed their word. Joshua held himself bound by the covenant of his representatives; but what was more, the Lord accepted Rahabs faith and spared her house, or, when the walls of Jericho fell down, her house had fallen too, for it abutted on the wall. But it fell not, but stood unscathed amid the overthrow, a monument of Divine faithfulness and mercy. Nor will that faithfulness and mercy fail to save any, even the most unworthy, who has entered into the covenant of grace. Our life for yours! may every ambassador of the gospel say. If the conditions of salvation be observed, thy house and thy hope shall stand, though a thousand shall fall at thy side, and ten thousand at thy right hand. (G. W. Butler, M. A.)
A parenthesis of grace
Let us look at Rahabs faith, and meditate on a few of its phases.
I. Consider the hindrances of her faith.
1. There were hindrances which arose from herself. She was the harlot Rahab. Her character was exceptionally evil. She belonged to a class than whom there are none more hardened, inaccessible, and hopeless. Moreover, she had found her calling profitable, and therefore, naturally speaking, would be the more firmly wedded to her evil ways. Moreover, Israel is coming to Jericho for the purpose of executing the Divine vengeance on the very evils of which she is guilty. The cry of the Canaanites has ascended to heaven; in long-suffering patience God has waited till now, but at last He has sent forth His hosts to consume them utterly. How much, then, was there, in herself, to keep Rahab from trust in Jehovah!
2. There were also hindrances to Rahabs faith arising from her natural friends. The example of all her neighbours would encourage her in a path of unbelief. Her faith would make her an oddity in Jericho.
3. There were hindrances to her faith arising from her natural enemies. Israel, the people of Jehovah, were arrayed against her and her people, and were even now marching onward to their destruction. The mission of Israel is not one of mercy, but of judgment. Their feet are not beautiful upon the mountains, bringing good tidings of peace. They bring no gospel to the Canaanites, but war, disaster, and death are in their invincible path. How black was the outlook for Rahab.
II. Consider the opportunity of her faith. Faith always finds, or rather God always gives to faith, an opportunity for its manifestation. As in the day of Sodoms doom, the Lord delayed till righteous Lot had escaped to Zoar, saying, I cannot do anything till thou be come thither, so now, if there is a single soul in Jericho groping after Him in the darkness of vice and heathenism, He will delay the march of His destroying hosts, to give that soul the opportunity which it requires and for which it longs. He can do nothing in judgment till that one soul in the doomed city is brought into a place of safety. Thus this pause in the Divine and just act of judgment, this parenthesis of grace, this long-suffering of God, is salvation.
III. Consider the operation of her faith. Rahab showed her faith by her works. We cannot, and do not, defend the deliberate falsehood by which she misled her fellow citizens in search of the spies; but we must remember that her whole training from childhood had been in lies, and that this was a sudden emergency. She was no well-instructed saint, walking under the light of Gods countenance, but a great sinner groping after Him. There is sufficient in her conduct to manifest a heart truly sincere and anxiously solicitous for the welfare of Gods people, willing to risk her own life to save theirs.
IV. Turn now to the confession of her faith. He that believes with the heart confesses with the mouth. All the believing add to their faith virtue, boldness in confessing the truth; all are witnesses. To the spies Rahab said, I know that the Lord hath given you the land, &c. She does not say, I think, I suppose, I fear, but I know. She believes as firmly in the promises of God as any in Israel. And as she believes in the promises of God, so she believes in the God of the promises. How clear and unmistakable is her confession of the name of Jehovah; how high, and exalted, and spiritual; how wonderful, in the mouth of one trained from infancy to worship stocks and stones, trained to think that the power of the different deities was local and circumscribed: The Lord your God, He is God in heaven above, and in earth beneath!
V. Next let us ponder the trial of her faith. Faith is always tested, that it may be manifested as Divine. Had Rahab sought to add anything to the instructions of the spies, had she consulted her own ideas as to the best means of ensuring her safety, she would have manifested her folly, and would have miserably failed. So trust in any other means than those which God has provided, trust in anything but the blood of the Lamb, is a manifestation of folly and a sure cause of failure.
VI. Consider also the solicitude of her faith. She was anxious not only about her own safety, but about that of those who were dear to her. She was not selfishly absorbed in looking after her own welfare, content if she herself escaped; but, with true affection, arranged for the rescue of her relatives. The work of Rahab, in bringing in others, is similar to that of every saved soul. After we ourselves are saved we are not to rest content; we are not to sit down in idleness and ease because all is well with us for ever. We are to bear on our hearts those who are still exposed to the Divine judgment; we are to be up and doing, instant in season and out of season, if by any means we may save some.
VII. Consider the reward of her faith. When the dread day of Jerichos judgment came, what a joy must it have been to Rahab to know that all dear to her were safe. But who can tell the rapture of those who have saved a soul from eternal death, and covered a multitude of sins? Surely such a glorious reward, such a monument of everlasting renown, is worth labouring for, worth living for, worth dying for. Rut turning again to the ease before us, why did the multitudes in Jericho thus perish without pity? Was it because the cup of their iniquity was full? Yes, truly, for they had fearfully corrupted their ways. But, while many sins characterised the Canaanites, the Holy Ghost selects one sin as emphatically that which caused their destruction. Which sin? Unbelief. That which distinguished Rahab from the rest was not superior morality, higher intelligence, a more exemplary life, a better natural disposition, but faith in God. She believed; they believed not. Because she believed, she was saved; because they believed not, they perished. Even so, many sins may characterise you, and each one is like a millstone round your neck, fitted to drag you down to endless destruction, but your great, culminating, condemning sin is unbelief (Mar 16:16). But Rahab was not only rescued from the judgment of Jericho, she was also received into the number of Gods people. Even so the sinner who believes in Jesus is not only saved from wrath to come, but is received into the Church, the house of the living God, there to be instructed more fully in the ways of God; there to learn all the lessons that the grace of God can teach; to deny ungodliness and worldly lust; to live soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ. (A. B. Mackay.)
Rahabs reasoning
The woman had an eye to see and an ear to hear. She knew better than to suppose that a nation of slaves by their own resources could have eluded all the might of Pharaoh, subsisted for forty years in the wilderness, and annihilated the forces of such renowned potentates as Sihon and Og. She was no philosopher, and could not have reasoned on the doctrine of causation, but her common sense taught her that you cannot have extraordinary effects without corresponding causes. It is one of the great weaknesses of modern unbelief that with all its pretensions to philosophy it is constantly accepting effects without an adequate cause. Jesus Christ, though He revolutionised the world, though He founded an empire to which that of the Caesars is not for a moment to be compared, though all that were about Him admitted His supernatural power and person, after all was nothing but a man. The gospel that has brought peace and joy to so many weary hearts, that has transformed the slaves of sin into children of heaven, that has turned cannibals into saints, and fashioned so many an angelic character out of the rude blocks of humanity, is but a cunningly devised fable. What contempt for such sophistries, such vain explanations of facts patent to all, would this poor woman have shown! How does she rebuke the many that keep pottering in poor natural explanations of plain supernatural facts instead of manfully admitting that it is the arm of God that has been revealed and the voice of God that has spoken. (W. G. Blaikie, D. D.)
Gradual enlightenment
If we ask, How could Rahab have such a faith and yet be a harlot? or How could she have such faith in God and yet utter that tissue of falsehoods about the spies with which she deluded the messengers of the king? we answer that light comes but gradually and slowly to persons like Rahab. The conscience is but gradually enlightened. How many men have been slaveholders after they were Christians! Worse than that, did not the godly John Newton, one of the two authors of the Olney hymns, continue for some time in the slave trade, conveying cargoes of his fellow-creatures stolen from their homes, before he awoke to a sense of its infamy? Are there no persons among us calling themselves Christians engaged in traffic that brings awful destruction to the bodies and souls of their fellow-men? That Rahab should have continued as she was after she threw in her lot with Gods people is inconceivable; but there can be no doubt how she was living when she first comes into Bible history. And as to her falsehoods, though some have excused lying when practised in order to save life, we do not vindicate her on that ground. All falsehood, especially what is spoken to those who have a right to trust us, must be offensive to the God of truth, and the nearer men get to the Divine image, through the growing closeness of their Divine fellowship, the more do they recoil from it. Rahab was yet in the outermost circle of the Church, just touching the boundary; the nearer she got to the centre the more would she recoil alike from the foulness and the falseness of her early years. And yet, though her faith may at this time have been but as a grain of mustard seed, we see two effects of it that are not to be despised. One was her protection of the Lords people, as represented by the spies; the other was her concern for her own relations. (W. G. Blaikie, D. D.)
Rahabs faith
Faith in the human heart is a Divine work and a Divine wonder. Jesus wondered when He beheld the witness of it in the message of the centurion, and in the cry of the Syro-Phoenician, and sometimes it occurs among circumstances so strange and unlikely as to compel the wonder even of our hard hearts and dull minds. The faith of Rahab is of this class–strange, unaccountable on merely natural grounds. That this plant of heavenly renown should take root and spring up in such uncongenial soil is what we do not naturally look for. Her faith reminds us of a tree we have seen in the Highlands of Scotland. At the bottom of a wild glen stood a huge boulder, which towered high above those which had toppled with it from the mountain side, and it had a strange crown. On its summit, as if rising out of the rock, grew a young tree–green, vigorous, and healthy. From its peculiar position, it attracted the notice of every passer-by; it was the only tree for miles around, and there, in that wilderness, and on that rock, it grew, planted as it were by the finger of God. Even so the faith of Rahab is a great wonder, a tree of paradise, planted by the hand of God, in the midst of a wilderness of moral and spiritual desolation.
A mixed character
They are mixed characters and mixed actions in the moral sense; and just as we may take a conglomerate mineral and single out one ingredient for remark, so we may fix our minds upon one aspect of a complex action, disregarding all other aspects for the time, with admiration or condemnation. It is what we do continually. We speak highly of an authors genius–without approval of his principles; we praise the skill of some diplomatist–whose policy we strongly condemn; we do not grudge our admiration to the powers of Napoleon–though we may believe him to have been a monster of iniquity. In a famous essay John Foster illustrates decision of character by a number of striking instances. He refers to the untameable soul of Milton as portrayed in Paradise Lost; to the sublime height to which Pompey was raised by his ambitious spirit; to the constancy of purpose with which a Spaniard pursued and at last accomplished his revenge; to the indefatigable industry with which a ruined spendthrift regained his fortune and died a miser. But none is so foolish as to accuse the essayist of commending obstinacy, ambition, revenge, or miserliness. Now, the same principle must be applied to an interpretation of Scripture. The unjust steward, e.g., was a bad man: he was selfish, unprincipled, a downright rogue. But withal he was prudent; he forecast the future; he directed his energies towards providing for it; and he succeeded. In his prudence, then, is he set forth as an example for us. (Sunday School Times.)
Our hearts did melt.–
The powers of evil in terror
I think that testimony stands yet. We, who are fighting Joshuas battle to-day, should take to heart this word that has leaked out from the headquarters of the devils army; and the word is this, that with all the devils swagger, and bravado, and bluster, he is a bigger coward than we are, and that is big enough. He is really not so bold as he is trying to pretend. He knows that the doom is coming, and Rahab is the testifier; and she ought to know: she has been near him and is intimate with the latest information on that side. I say, I think that we should all take this. It stands here. This is a bit of the Word of God that liveth and abideth for ever. And its great value to you and me who are fighting to-day in the wars of the Lord under the heavenly Joshua is that, all appearances to the contrary notwithstanding, the fear of us and the terror of us are working yonder before we arrive. God is making a way for His conquering purpose before we thunder at the enemys gate. Therefore let us nerve ourselves. Therefore let us be strong. Therefore do not let us be daunted by the colossal and seemingly impregnable powers of evil. There is a trembling and a quivering in the devils host. Your terror is fallen upon us. Who would think it, to read the secular press? What nonsense clever men talk about religion, as if it were a feeble kind of thing, such as they would call in Scotland a fozy turnip–a half-rotten, effete, useless thing. We are going to have reforms, and we are going to make things a great deal better, but we will have no religion. Did ever anybody hear such addle-headed talking by clever men? No religion! Oh, indeed! You are going to bow out Jesus Christ? You ought to have been born a long while before you were, if you are going to do that. You have come into the world much too late to put it right without Christ. He is here, and He means to be here, and I trust we are all with Him. Oh, what encouragement there comes to us out of this! What encouragement–that the kingdom of darkness in all its domain is tottering to its fall, and it knows it! Strange it is that we who are serving under the heavenly Joshua, and have all these things to fortify us and to infuse strength into us, are so nervous and womanish. Oh, to be strong in the Lord and in the power of His might, and to be strengthened by what we read here as to the condition of things in the enemys camp! They are just about to surrender if we would put on a bold front. (John McNeill.)
The Lord your God, He is God.–
Our God, God over all
I. The lord your God. I am aware that our Lord and our Saviour, and so on, are phrases that are frequently employed thoughtlessly, ignorantly, and profanely; but this does not render their value less. Whatever faith is in exercise, so that the believer can really claim his affinity, his relationship, it is most blessed so to do. Nay, more; there is no solid happiness and permanent peace for any child of Adam until that child of Adam can claim this relationship: the Lord our God. But oh! wonder, ye heavens, and be astonished, O earth, at this amazing condescension: that the great Eternal–Father, Son, and Holy Ghost–should give to His elect family each of the Persons, and all the perfections and attributes of self-existent Deity, as the Churchs portion and inheritance.
II. He is God in heaven. AS for myself, the fact that Jehovah, the covenant God of Israel, is my God, makes me look up to heaven and think of heaven with the utmost confidence; aye, without a scruple; aye, upon scriptural assurance of calling it my home. Now, mark two or three things arising out of this fact that He is God in heaven above. All the records of heaven written and kept by Him; all the enjoyments of heaven bestowed, communicated, imparted, in His presence; all the inhabitants of heaven His own choice, His own redemption, His own workmanship. He is absolute Sovereign in heaven of the fixed decrees of heaven; absolute Sovereign in heaven of all the glories of heaven; and absolute Sovereign in heaven of all the inhabitants of heaven. Oh! what security is here! The Lord your God is God in heaven above.
III. He is God in earth beneath. Here we have a solution of the mystery of His providence. He is God in earth, as well as in heaven; tell Him all about it. Go with thy sorrows, thy cares, thy domestic woes, thy bodily afflictions, thy circumstantial trials, thy matters of business, thy little things as well as thy great things; for He is God in earth. The Lord your God is God in earth beneath. Oh! I had saved myself a thousand sorrows if I had always lived upon this principle. I had saved myself a thousand woes, if I had lived as if there was a God on earth. (J. Irons.)
Bind this line of scarlet thread in the window.–
The scarlet line
In Scripture we find the blessing of God and the curse of God concentrated not only in individual souls, but also in cities. Thus Jerusalem is constantly set forth in Scripture as the city of blessing (Psa 48:1-3; Psa 50:2). On the other hand, Jericho is the city of the curse (Jos 6:17). These two cities, then, are evidently representative cities. Jerusalem, the city of blessing, represents the Church of God, destined to eternal life. Jericho, the city of the curse, represents the world, alienated from God, and destined to destruction. And then what will Rahab represent but those who are gathered out of the one into the other, not on account of anything good in themselves, any natural excellencies or attainments, but by the grace of God, and according to His good pleasure. And specially does she, herself a Gentile, seem to represent those of the Gentiles who are brought to God. Rahabs faith showed itself in this, that she recognised God. She looked above second causes. It was not Israels power and prowess, but Gods hand, which she saw (Jos 2:9-11). All this throws much light on the nature of true faith. It shows us, first, that living faith carries us straight to God. Our hearts are very prone to get entangled in second causes–to look at the hand of man, and forget the hand of God. The language of faith is, It is the Lord. It elevates the heart above second causes, and enables it to rest, not, it may be, without many struggles, on the will an arm of God. Again, we see in this history that faith is the principle of a new life. Rahabs life had been an unhallowed one, and she had sunk lower than many others in Jericho. But now through Divine grace she rises higher than all (Heb 11:31). And faith is always the same; the same in its object, which is God; the same in its principle, which is His grace; the same in its result, which is holiness of life. Rahab believed in the approaching doom of Jericho; she felt that its days were numbered. The true Christian now believes that a more awful and universal judgment is coming upon the world, and he flees from the wrath to come–flees to the only Refuge from the storm. But Rahab went further. She wished to have some assurance that her life, and the life of her family, would be spared. It is not wonderful that she should have desired this token; and we may well imagine what comfort she must have felt when the scarlet line was floating in the air at her window. Very solemn thoughts must often have weighed upon her heart–thoughts of the awful destruction which awaited her fellow-townsmen; but she felt no anxiety about herself and family. The scarlet line silenced every fear. And if it was natural in Rahab to desire a token of her safety, is it not even more natural in the true Christian to desire it? And one there is which is granted sooner or later to those who walk with God. It is not always given at once; often it grows up by degrees. But yet, sooner or later, it is given. The blood of Jesus secures pardon, and also produces assurance. But notice that there is a wide difference between the two. Forgiveness is one thing; the knowledge of forgiveness is another. Forgiveness of sin we must have, to be Christians. Assurance is a privilege which Christians should seek, and seek until they find, and then watch, that they may retain it. If, then, you would have the scarlet line floating at the window of your hearts, you must trust simply in Christ. This of itself is enough to bring, and does often bring, assurance; but if not, endeavour to walk with God. Be diligent in doing His will and work, and perhaps God will meet you then, and will crown some act of faith and self-denial and devoted service with a true token, a scarlet line of His assurance-love. Having proceeded thus far with the history of Rahab, we must say a few words about its conclusion. What a difference that little piece of scarlet line made! It was not a mere token arranged between man and man; it was sanctioned in heaven. Gods eye as well as mans was fixed upon the scarlet line, and Rahab was protected. And if that scarlet line made so great a difference in her case, and secured her protection, oh, how much more shall the blood of Christ secure that of the true Christian I Is it sprinkled upon your heart? Does Gods eye see it there? Then all your sins, however many, are forgiven; all your enemies, however strong, will be overcome. But there is still one other point to be noticed in Rahabs history. You will find it stated in Jos 6:25, where it says, She dwelleth in Israel unto this day. So that from that time forth, though she had been a sinner of the Gentiles, she was put among Gods children, reckoned as one of His own Israel; and even, we learn from Mat 1:5, so honoured of God as to be one of the line from whom Jesus was descended. And do we not learn from this how completely the blood of Jesus cleanses from all sin? how real a thing is the forgiveness of sins? how great and entire is the change which the grace of God makes in the heart? (G. Wagner.)
Rahab saved
I. The sovereign mercy of God was magnified in the previous character and position of the individual to whom it was vouchsafed.
II. The oneness, the primeval, constant, and continued identity of the way of salvation, from the blood that flowed upon Abels altar, and I doubt not upon Adams also, to the blood of sprinkling that speaketh better things than that of Abel. By that line–as with Rahab, so with the Church–the messengers that brought it to her and taught it to her had already escaped; it had borne their weight, proved its efficacy; and the Church knows it to be strong enough still. She knows it to be the cable-line which rivets her to the anchor of hope, sure and steadfast, which entereth into that within the veil. Ah! who that has ever tried it, who that has ever fled for refuge to lay hold on the hope set before him, hath not found the promise fulfilled in his happy experience–I will draw them with the cords of love, with the bands of a man! Blessed Jesus! Thou art this scarlet line, dyed with the blood of propitiating mercy.
III. Another exemplary feature in the act of Rahabs faith is its great simplicity. What could be simpler than tying a scarlet line in a window? Had the gospel assumed a more scientific and imposing form–had its principles been more elaborate and philosophical had it required years of study to comprehend it, and thereby attached some literary reputation to the ultimate adept in it–had it been like the rabinnical lore of the Hebrews, or the mythological mysteries of the Greeks, beyond the reach of the vulgar, and a consequent badge of distinction to the initiated–had its prophet required us to do some great thing–were its peculiar privileges obtainable only by the pomp of a ritual, the costliness of sacrifice, or the toil of pilgrimage–then the evangelical Sion had never been destitute of its thousands of devotees and ten thousands of disciples; but when it appears in the guise of a system of which a child can appreciate the beauty, and which only requires the spirit of a child to learn and entertain it–when the wayfaring man, as he runs upon his business may read it–when its elastic principles expand their comprehensive arms to the embrace of all men, and like the outstretched arms of its crucified Author upon the Cross seem to offer mercy on the right hand and on the left–when its whole system is summed up in a single sentence, Believe on the Lord Jesus Christ, and thou shalt be saved–then the world turns its back upon the Church, is ashamed of the fellowship of children and vulgar and illiterate people, the simplicity of the truth is mistaken for vulgarity, and the house of God is eschewed and avoided, because, instead of the sumptuous drapery and tinselled garniture of the noble, the poetical, the dramatic, the speculative, and the vain, its only ornament and ensign is the Cross of Christ–its sole phylactery is the scarlet line in the window.
IV. Rahabs act of faith extended a blessing, as every act of faith does, to the whole family. She gathered her father and mother and brethren and all her kindred into her house; and the emblem in the window spared them all. Yet I suppose it will scarcely be contended that it was the bit of thread that saved them, rather than the covenant of which that thread was the sign. But just as idle is the theory that the sacrament is salvation, instead of the sign of the Saviour; as inaccurate is the impression that faith itself saves, and not His blood and righteousness which faith appropriates. Why, there is no more saving merit in faith than there is in works–not a jot. I am not saved because I believe, but I am saved by Him in whom I believe. There is all the worlds difference between those propositions. (J. B. Owen, M. A.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER II
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, 1.
The king of Jericho is informed of their being in the town, and
sends to Rahab, commanding her to deliver them up, 2, 3.
She hides the spies, and tells the messengers that the men were
departed and gone towards the mountain, 4, 5.
When the officers of the king of Jericho were departed, she took
the spies to the house-top, and covered them with flax, 6, 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, 8-13.
The spies swear to her, 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,
15, 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, 17-19.
Having bound her to secresy, they depart, 20, 21.
After three days’ stay in the mountain, they return to Joshua,
and make a favourable report, 22-24.
NOTES ON CHAP. II
Verse 1. 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, c., 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: , ‘ , . “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: –
‘ ‘ .
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,” c. 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, c.) 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, (1Kg 3:16, c.), 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, (De 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 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 Mt 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 Jas 2:25, translate the Hebrew zonah by , 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 comes from , to sell, as this does from , 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 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 honourable; 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Sent; or, had sent, as that tense is oft used. See Poole “Jos 1:11“.
Shittim; called also Abel-shittim, Num 33:49.
Two men; not twelve, as Moses did, partly because the people of Canaan were now more alarmed than in Mosess time, and more suspicious of all strangers; and partly because those were to view the whole land, these but a small parcel of it.
To spy, i.e. to learn the state of the land and people, and what way and method they should proceed in. It is evident enough that Joshmi did not this out of distrust, as the people did, Deu 1; and it is most probable he had Gods command and direction in it, for the encouragement of himself and his army in their present enterprise.
Secretly; with reference not to his enemies, which being the constant and necessary practice of all spies, was needless to be mentioned; but to the Israelites, without their knowledge or desire. And this seems added by way of opposition unto the like action, Deu 1, where it was done with the peoples privity, and upon their motion; and therefore an account was given, not only to Moses, but also to the congregation; whereas here it was given to Joshua only, Jos 2:23, which was a good caution to prevent the inconveniency which possibly might have arisen, if their report had been doubtful or discouraging.
The land, even Jericho, i.e. the land about Jericho, together with the city. Heb. the land and Jericho, i.e. especially Jericho. So and is used 2Sa 2:30; 1Ki 11:1; Psa 18:1. They obeyed Joshuas command, even with the hazard of their own lives, considering that they were under the protection of Divine Providence, which could very easily many ways secure them; or being willing to sacrifice their lives in their countrys service.
An harlots house; so the Hebrew word is used, Jdg 11:1; 16:1; 1Ki 3:16; Eze 23:44; and so it is rendered by two apostles, Heb 11:31; Jam 2:25; such she either now was, or formerly had been; and such a persons house they might come to with less observation than to an hostess, as some render it, or to a public victualling-house. And such a course of life was very common among the Gentiles, who esteemed fornication to be either no sin, or a very small and trivial one.
Lodged there, or, lay down, as the same word, is rendered, Jos 2:8, intended and composed themselves to rest; but they were disturbed and hindered from their intentions upon the following discovery.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Joshua . . . sent . . . two mento spy secretlyFaith is manifested by an active, perseveringuse of means (Jas 2:22); andaccordingly Joshua, while confident in the accomplishment of thedivine promise (Jos 1:3), adoptedevery precaution which a skilful general could think of to render hisfirst attempt in the invasion of Canaan successful. Two spies weredespatched to reconnoitre the country, particularly in theneighborhood of Jericho; for in the prospect of investing that place,it was desirable to obtain full information as to its site, itsapproaches, the character, and resources of its inhabitants. Thismission required the strictest privacy, and it seems to have beenstudiously 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 thedays of Moses.
JerichoSome derivethis name from a word signifying “new moon,” inreference to the crescent-like plain in which it stood, formed by anamphitheater of hills; others from a word signifying “itsscent,” on account of the fragrance of the balsam and palmtrees in which it was embosomed. Its site was long supposed to berepresented by the small mud-walled hamlet Er-Riha; but recentresearches have fixed on a spot about half an hour’s journeywestward, where large ruins exist about six or eight miles distantfrom the Jordan. It was for that age a strongly fortified town, thekey of the eastern pass through the deep ravine, now calledWady-Kelt, into the interior of Palestine.
they . . . came into anharlot’s houseMany expositors, desirous of removing the stigmaof this name from an ancestress of the Saviour (Mt1:5), have called her a hostess or tavern keeper. But Scripturalusage (Lev 21:7-14; Deu 23:18;Jdg 11:1; 1Ki 3:16),the authority of the Septuagint, followed by the apostles(Heb 11:31; Jas 2:25),and the immemorial style of Eastern khans, which are never kept bywomen, establish the propriety of the term employed in our version.Her house was probably recommended to the spies by the convenience ofits situation, without any knowledge of the character of the inmates.But a divine influence directed them in the choice of thatlodging-place.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Nu 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 comments on Lu 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 comments on Mt 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)
Fuente: John Gill’s Exposition of the Entire Bible
Two Spies Sent Over to Jericho. – Jos 2:1. Although Joshua had received a promise from the Lord of His almighty help in the conquest of Canaan, he still thought it necessary to do what was requisite on his part to secure the success of the work committed to him, as the help of God does not preclude human action, but rather presupposes it. He therefore sent two men out secretly as spies from Shittim the place of encampment at that time (see at Num 25:1), to view, i.e., explore, the land, especially Jericho, the strongly fortified frontier town of Canaan (Jos 6:1). The word “ secretly ” is connected by the accents with “ saying,” giving them their instructions secretly; but this implies that they were also sent out secretly. This was done partly in order that the Canaanites might not hear of it, and partly in order that, if the report should prove unfavourable, the people might not be thrown into despair, as they had been before in the time of Moses. The spies proceeded to Jericho, and towards evening they entered the house of a harlot named Rahab, and lodged there, lit. laid themselves down, intended to remain or sleep there. Jericho was two hours’ journey to the west of the Jordan, situated in a plain that was formerly very fertile, and celebrated for its palm trees and balsam shrubs, but which is now quite desolate and barren. This plain is encircled on the western side by a naked and barren range of mountains, which stretches as far as Beisan towards the north and to the Dead Sea on the south. Every trace of the town has long since passed away, though it evidently stood somewhere near, and probably on the northern side of, the miserable and dirty village of Rha, by the Wady Kelt (see Robinson, Pal. ii. pp. 279ff., 289ff.; v. Raumer, Pal. pp. 206ff.). Rahab is called a zonah , i.e., a harlot, not an innkeeper, as Josephus, the Chaldee version, and the Rabbins render the word. Their entering the house of such a person would not excite so much suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. But the Lord so guided the course of the spies, that they found in this sinner the very person who was the most suitable for their purpose, and upon whose heart the tidings of the miracles wrought by the living God on behalf of Israel had made such an impression, that she not only informed the spies of the despondency of the Canaanites, but, with believing trust in the power of the God of Israel, concealed the spies from all the inquiries of her countrymen, though at the greatest risk to herself.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Two Spies and Rahab. | B. C. 1451. |
1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into a harlot’s house, named Rahab, and lodged there. 2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country. 3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. 4 And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: 5 And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. 6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. 7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
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. xiii.) 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 LXX.), 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 (Matt. xxvi. 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, Matt. xxi. 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. xi. 31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (v. 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 (v. 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, Prov. xxxi. 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 (James ii. 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 (v. 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. iii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Joshua – Chapter 2
Spies to Jericho, vs. 1-7
In sending the two spies to Jericho, Joshua is seen taking the initiative in preparing for conquest of Canaan, though the Lord has yet given him no specific instructions, and Israel is still east of the Jordan The information gained by the spying expedition would serve to encourage and embolden Israel. It was intended to be a secret mission, but it appears that the king of Jericho soon learned of their presence and took steps to apprehend them.
The Lord had guided them to the house of Rahab the harlot, who had already been convicted of the truth concerning these invading people. In this is seen the overruling hand of God with His people. When the king sent to Rahab to get the spies she had hid them on top of her house under the drying flax and had a story prepared to throw the pursuers off the trail of the Israelite spies.
Consequently they were not found, the king’s men being sent on a fruitless pursuit, all the way to the fords of the Jordan Rahab cannot be exonerated for her falsehood concerning the men, but her action may be explained due to her pagan background and immaturity in the Lord. The Lord’s will was accomplished, nevertheless, although He would doubtless have protected them had she told the truth about them.
Fuente: Garner-Howes Baptist Commentary
1. And Joshua the son of Nun sent, etc. The object of the exploration now in question was different from the former one, when Joshua was sent with other eleven to survey all the districts of the land, and bring back information to the whole people concerning its position, nature, fertility, and other properties, the magnitude and number of the cities, the inhabitants, and their manners. The present object was to dispose those who might be inclined to be sluggish, to engage with more alacrity in the campaign. And though it appears from the first chapter of Deuteronomy, (Deu 1:22,) that Moses, at the request of the people, sent chosen men to spy out the land, he elsewhere relates (Num 13:4) that he did it by command from God. Those twelve, therefore, set out divinely commissioned, and for a somewhat different purpose, viz., to make a thorough survey of the land, and be the heralds of its excellence to stir up the courage of the people.
Now Joshua secretly sends two persons to ascertain whether or not a free passage may be had over the Jordan, whether the citizens of Jericho were indulging in security, or whether they were alert and prepared to resist. In short, he sends spies on whose report he may provide against all dangers. Wherefore a twofold question may be here raised — Are we to approve of his prudence? or are we to condemn him for excessive anxiety, especially as he seems to have trusted more than was right to his own prudence, when, without consulting God, he was so careful in taking precautions against danger? But, inasmuch as it is not expressly said that he received a message from heaven to order the people to collect their vessels and to publish his proclamation concerning the passage of the Jordan, although it is perfectly obvious that he never would have thought of moving the camp unless God had ordered it, it is also probable that in sending the spies he consulted God as to his pleasure in the matter, or that God himself, knowing how much need there was of this additional confirmation, had spontaneously suggested it to the mind of his servant. Be this as it may, while Joshua commands his messengers to spy out Jericho, he is preparing to besiege it, and accordingly is desirous to ascertain in what direction it may be most easily and safely approached.
They came into a harlot’s house, etc. Why some try to avoid the name harlot, and interpret זונה as meaning one who keeps an inn, I see not, unless it be that they think it disgraceful to be the guests of a courtesan, or wish to wipe off a stigma from a woman who not only received the messengers kindly, but secured their safety by singular courage and prudence. It is indeed a regular practice with the Rabbins, when they would consult for the honor of their nation, presumptuously to wrest Scripture and give a different turn by their fictions to anything that seems not quite reputable. (33) But the probability is, that while the messengers were courting secrecy, and shunning observation and all places of public intercourse, they came to a woman who dwelt in a retired spot. Her house was contiguous to the wall of the city, nay, its outer side was actually situated in the wall. From this we may infer that it was some obscure corner remote from the public thoroughfare; just as persons of her description usually live in narrow lanes and secret places. It cannot be supposed with any consistency to have been a common inn which was open to all indiscriminately, because they could not have felt at liberty to indulge in familiar intercourse, and it must have been difficult in such circumstances to obtain concealment.
My conclusion therefore is, that they obtained admission privily, and immediately betook themselves to a hiding-place. Moreover, in the fact that a woman who had gained a shameful livelihood by prostitution was shortly after admitted into the body of the chosen people, and became a member of the Church, we are furnished with a striking display of divine grace which could thus penetrate into a place of shame, and draw forth from it not only Rahab, but her father and the other members of her family. Most assuredly while the term זונה, almost invariably means harlot, there is nothing here to oblige us to depart from the received meaning.
(33) In the present instance they set no limits to their extravagances, and gravely tell us, that instead of leading a life of infamy, she was merely an innkeeper or “hostess,” and was afterwards honored to be the wife of Joshua. — Ed.
Fuente: Calvin’s Complete Commentary
RAHAB AND THE SCARLET THREAD
Jos 2:1-24.
IN view of the Divine promises one may be surprised by the opening sentence of this chapter: And Joshua the son of Nun sent out of Shit tint two men to spy secretly, saying, Go view the land, even Jericho. What need of spies when God is with one?
The Divine program in human affairs always demands the cooperation of men, and is never out of harmony with human concern and all righteous endeavor. James had occasion to defend the faith that works as of the highest form.
The study of this chapter falls easily under three heads: The Work of the Spies, The Harlots Safety, and The Scarlet Thread.
THE WORK OF THE SPIES
They went, and came into an harlots house, named Rahab, and lodged there (Jos 2:1).
As spies they sought to escape suspicion. Every office demands a certain environment; and the office of spy, if successful, must escape suspicion. Had these men entered a public lodging house their nationality might have attracted attention. Had they sought a private house, for entertainment, personal references might have been required. To the house of the harlot he who will may go. It is a public house without being public, and it is a private home without being private, paradoxical as these statements may sound. Beyond all question, that accounts for accepting the lodging provided by
Rahab. They must escape suspicion, for secret service men are already on their track.
And it was told the king of Jericho, saying, Behold, there came men in hither to night of the Children of Israel to search out the country.
And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country (Jos 2:2-3).
They affected for Israel a friend.
And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:
And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.
But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
And before they were laid down, she came up unto them upon the roof;
And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.
For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you; for the Lord your God, He is God in heaven above, and in earth beneath (Jos 2:4-11).
Harlotry is one of the sins against which the Scriptures speak in no uncertain words. And yet, the Scriptures never attempt to make it out that the woman who has stained her character by this sin can never know any other virtues. She may be loyal, and she may be thoroughly observant and intelligent; and it is altogether possible for her to give careful attention to Divine providences and to the heart of religion itself. Were this not so, there would be no Gospel for such. Were it not true, Mary Magdalenes history would not appear in the New Testament. Were this not true, Christs words, Neither do I condemn thee: go, and sin no more, would lack significance.
The charge of some against this woman of disloyalty to her country, and of wanton lying, disregard certain important features of the incident. In the Orient, when you have admitted to your house a guest and have eaten salt with him, you have entered a covenant of loyalty. She had, therefore, to decide which covenant bound herthat of nationality or that of this semi-religious custom; and she yielded rather to the latter, and might have done so in good conscience. Mens judgments of their fellows are partial. Even our judgment of our own sins may be excessive. For if our heart condemn us, God is greater than our heart, and knoweth all things (1Jn 3:20).
They secured valuable information. She communicated to them the terror that had fallen upon her people in consequence of the favor of God that rested upon Israel.
And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.
For we have heard how the Lord dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you; for the Lord your God, he is God in heaven above, and in earth beneath (Jos 2:9-11).
When an enemy is alarmed he is losing. When an enemy is thoroughly discouraged he is defeated. In the late war, when it was found that the German morale was breaking, that the fortunes of war were depressing both to the Emperor and the military leaders, hope sprang instantly into the breasts of Frenchmen, Englishmen, Americans, and their allies.
THE HARLOTS SAFETY
She demanded reciprocity.
Now therefore, I pray you, swear unto me by the Lord, since I have shewed you kindness, that ye will also shew kindness unto my fathers house, and give me a true token:
And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death (Jos 2:12-13).
Her demand was just. She had shown kindness; she had a right to expect it. She had shown it to a whole nation; she had a perfect right to expect it for a whole familyher family. Give, and it shall be given unto you, applies not to money gifts only, but to the exercise of all graces.
She was promised immunity.
And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee (Jos 2:14).
These men appreciated the protection they had enjoyed in her house and the risk that she had run to secure for them the same; and they also recognized the value of her service to their cause.
Naturally a covenant followed. Covenants commonly look to mutual good; to exchange of favors and to mutual loyalty.
She proved her fidelity.
Then she let them down by a cord through the window; for her house was upon the town wall, and she dwelt upon the wall.
And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way (Jos 2:15-16).
The harlot is a sinner, but not necessarily a conscienceless sinner. The harlot is a sinner, but her sin often expresses ill-advised affection rather than deliberate disloyalty. It is a significant thing that of the thousands of inexperienced women who suffer betrayal, few betray their betrayer. This element of loyalty may be one of the basal facts upon which the Christian appeal rests for its easy response.
THE SCARLET THREAD
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy fathers household, home unto thee.
And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless; and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.
And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.
And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.
So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them.
And they said unto Joshua, Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us (Jos 2:18-24).
This scarlet thread was suggested by the spies. Its scarlet made it quickly visible. When seen, it would be a reminder of the medium by which they were saved.
This was significant to Israel. The scarlet thread of shed blood runs through her entire history, and presents her one and only way of salvation. That is the significance of every blood-offering of Old Testament history.
Then again, scarlet suggests her sin. It marked the house of the sinner. It is the color selected by inspired Scripture to characterize iniquity. Come now, says Isaiah, and let us reason together, saith the Lord: though your sins be as scarlet. Whoever reads Hawthornes Scarlet Letter to forget the significance of this color?
Yet the color pledged redemption. All back of it were saved. All under it were protected. The fortunes of war might sweep about this house, but its inhabitants would escape. As she bound the scarlet line in the window she felt like an angel host had come from Heaven to protect that house. Back in the old day the sign of the blood on the lintels and door posts protected every Israelitish house in Egypt.
God changes not; the color chosen originally is the color kept until now. Without shedding of blood is no remission, but the Blood of Jesus Christ His Son cleanseth us from all sin.
Fuente: The Bible of the Expositor and the Evangelist by Riley
THE MISSION OF THE TWO SPIES
CRITICAL NOTES.
Jos. 2:1. Joshua sent] Or, as in the margin, had sent. It is probable that the spies had left the camp for Jericho one or two days before the giving of the two addresses by Joshua, which are recorded in chap. 1. Out of Shittim] Called in Num. 33:49, Abel Shittim. The last camping-ground of the Israelites in connection with their nomadic life, and the scene of their sin with Moab. (Cf. Numbers 25.)
Jos. 2:4. Hid them] Heb. hid him, i.e. each one of them; implying, probably, that she hid them separately, at some distance from each other (Bush).
Jos. 2:5. The time of shutting the gate] This was at sunset. The absence of artificial light would render this precaution necessary, especially in a time of war. When it was dark] As it grew dusk (De Wette). The evening twilight in the East is of very short duration.
Jos. 2:6. Stalks of flax] Flax of the word, that is, undressed flax, or flax with its ligneous parts (Kitto).
MAIN HOMILETICS OF THE PARAGRAPH.Jos. 2:1-7
EMERGENCIES IN THE LIFE OF PIETY
1. Here was an emergency to Joshua and all the people. They were on the eve of a bloody and terrible war. Omnipotence and Omniscience had guaranteed success; how far were jealous precautions and earnest efforts on the part of men to be coupled with the promised help of God? Joshua had to choose between idle trust and active co-operation.
2. Equally eventful is this same period to Rahab. Her newly found faith in God was tried hard in its very beginnings. She had to choose between her country and her newly discovered God; she chose God, and chose rightly. She had also to choose between telling a lie and giving up the spies; she chose the lie, and thus sinned. We see here, faith working to ensure a victory which God has already promised; faith choosing between a country on the one hand, and God on the other; and faith mixed with sin, and God graciously over-ruling the sin for the good of men.
I. The relation between mans efforts and Gods guarantees. Every place that the sole of your foot shall tread upon, that have I given unto you, said God to His servant Joshua, and immediately after Joshua sent out the two spies, saying, Go, view the land, even Jericho. The spies were sent out as a special precautionary measure. They were thoroughly to acquaint themselves with Jericho; its situation, its approaches, its surroundings, its fortifications, its weak places, the tone of the peoplewhether they were confident or, as we should say, demoralised by fear; all these things, and more as they might be able, these men were to spy out. Here was as much care as though all things depended on Joshua. Would not the Divine omniscience do the spying, and omnipotence secure the victory already guaranteed? As it proved, the work of the spies had nothing to do with the victory; it was in no way accessory to triumph. This was peculiarly Gods battle, in which for wise purposes He seemed to be saying, The Lord shall fight for you, and ye shall hold your peace. Yet God manifestly approves the sending of the spies, giving the whole mission the stamp of His approval in the salvation of Rahab, and in the commendation of her faith in the N.T.
1. Gods help was never intended to make us idle. The promises are not so many arm-chairs in which we may quietly ensconce ourselves, and letting ecstasy take the place of service, cry out in lazy rapture,
My willing soul would stay
In such a frame as this,
And sit and sing herself away
To everlasting bliss;
neither are they couches on which we may recline, softly chanting about
that sweet repose.
Which none but he that feels it knows;
a truth which however happy as it concerns the world in general, would, in such an application of it, be simply wickedness in the lips of the singer. The promises of the Bible have sometimes been compared to golden stones with which God has paved for His children a highway to heaven. Let us rather say, God has given them to us, that we may pave with them this firm and beautiful way; but that unless each one of them is laid and imbedded in active service and holy obedience, none will be firm; they will simply precipitate us into the Slough of Despond, or, if not, they ought to, lest like Ignorance we presently find that even from the gate of heaven there is a by-way to hell. The promises have been likened to a boat in which Gods children ride to their desired haven; yet are there times when we must row hard to keep the head of the boat to sea, lest the waves prevail and swamp us, and we perish. If we would know the true value of Gods assurances, it must be by using them for something better than idleness.
2. Gods help should not only mean no less work; it should mean more work. It is because the end is guaranteed that we should work cheerfully and strive manfully. Is not this what fervent John intended, when he said, This is the victory that overcometh the world, even our faith? How some of the old heathen, whose deeds have been sung in the Iliad and ueid, used to offer their sacrifices, pour their libations, and then fight! How some believers in fate have striven on in lifes battle, just because of faith in an idea, like the last Napoleon, who was always accomplishing his destiny. Oh, how we ought to fight, who have for a faith and a guarantee the many and beautiful words of the Scriptures from the God that that cannot lie, and who made the worlds. How beautifully significant is Pauls phrase, Fight the good fight of faith; that is just why we should fightthe issue is guaranteed, and the very battle is a faith. (a) With faith in God, we should go into every conflict zealously. (b) It should be just the same in our temporary defeats; we should look on them as only temporary. What led David and Peter back into the way of truth, but faith? there was faith in forgiveness, in Gods love, and the Saviours tenderness; in help for future. (c) No true Christian should complain, because life will have to be like this to the very end. The inheritance to all of us is on the other side of the river; our strife is all on this side, and it will last all the time we are here. The long conflict is meant to develop manhood and womanhood in ourselves, as well as to inspire it in others. The life of an infant in heaven, saved ere it fell, will be beautiful; the life of the aged saint, made strong by many a conflict, seamed it may be by not a few scars, but graced withal by numerous victories, will be far nobler. The penitent thiefs life above is doubtless glorious, but that of Paul must be incomparably more so.
3. The assurances of victory given us by God demand not only our active efforts, but our caution and prudence. Promise does not free us from work, neither does it absolve us from the consequences of indiscretion. The late Mr. Binney once said, If the twelve apostles were walking on a railway when a train was rushing along, it would go over them, if they did not get out of the way, and the whole twelve apostles would be crushed to atoms. God would not interfere. Certainly God would not; such interference would be a miracle to save careless men from their folly; it would put a premium on imprudence, it would make law uncertain, not only for destruction, but for protection, and it would make carelessness the best form of prayer out. It is very instructive to hear God say, I will not fail thee, then to see Joshua turn away and command the spies to Go, view the land, and finally to see God stamp this mission with His manifest approval. To some people zeal is everything, and prudence is nowhere. They seem to think that Zeal is the very chief among the elect angels of the Almighty, sitting on His right hand, and close to His throne, whenever found sitting at all; and that Prudence, if in heaven, can only have a mission in keeping the most remote gate of the city, so that none but zealots may he suffered to enter. These good people make Zeal not only the chief, but almost the sum of the graces; Prudence is a stranger and a foreigner in the landa mere Gibeonite, fit for nothing better than to be a hewer of wood, and a drawer of water on behalf of the disciples of Zeal. Such is not Gods way, and such is not the spirit of the Saviour. Behold, my servant shall deal prudently. is a word embodied with marvellous emphasis in the life of the Messiah. Christs true followers must have not only the zeal which consumes, but the prudence which is wise. No man has any commission for abolishing all but his own pet graces; we are to be Christians all round and all through, transformed into the image of His Son.
II. The relation of patriotism to piety. This woman had to choose between her country and her God, and she chose to put the claims of the King of kings before those of her sovereign. She was no traitor, who sold her country for considerations which were mean and paltry. True, she stipulated for the safety of her family, but even this could only spring from faith in God. This conclusion was right; but the case must be taken on its own merits: the N.T. does not speak one way or the other about the character of her works; it merely commends her faith because that was not inactive. Gods claims must come before those of earthly monarchs. Would not this justify the claims of Rome, which are based on the Vatican Decrees? Ought not those of our soldiers and sailors who are Roman Catholics to desert to the enemy in a time of war, if the infallible (?) Pope bade them? The whole question lies in anotherIs the voice of Rome the voice of God? A history of pontifical crime and sensuality, stretching through many generations, is answer enough to any who are not devotees. The simple truth as to Rome is thisit is a great mixed system, having a single name; the system is political and spiritual, but the name is wholly religious; its deepest political schemes are baptized with the name of God, and backed, by the claims of God. It is on this ground that it claims the right to subvert the allegiance of the Roman Catholic subjects of any sovereign on earth. English dignitaries of that Church tell us that this will never be done. History answers, It often has been done, and still oftener attempted; and this was so many generations before the decrees were defined and declared; the war stirred up between France and Spain in 1556, Black Bartholomew, the Spanish Armada, the Oath of Allegiance which followed the Gunpowder Plot, and not a few other instances bearing prominent official witness. The recent case of the Roman Catholic dignitaries is thisEven if the Vatican Decrees mean what they have been said to, it is impossible that Rome should ever interfere to require English soldiers or sailors to desert the cause of their country; that is to say, Rome having done this kind of thing for many generations, when she had no decrees to declare her voice to be the voice of God, cannot POSSIBLY do it now that the process is made comparatively easy since the passing of these decrees. I must grieve all lovers of freedom to say it, but surely when a church with a history like this claims liberty to teach high treason in every nation in the worldto teach it to the uneducated and superstitious, backed by all their hopes of heaven and fears of hellthe time has come to insist on so much of civil disability to Roman Catholics as shall ensure the safety of the state in which they may happen to live. This is not a question merely of tolerating a religion; it is a question of tolerating an open claim of right, made by the largest and most compact society in the world, to establish an imperium in imperio throughout the earth. That the claim is made in the name of religion is perfectly true; but when religion condescends to become an instrument of grave political disturbance, men must treat with the facts, and cannot afford to be duped by a label.
III. The relation of human sin to Divine triumphs. About this womans lie there can be no doubt whatever; it was as palpable a lie as human lips ever uttered. About the universal condemnation in the Scriptures of all lying there can be no doubt; no temptation, no danger, no good aims ever justify an untruth; to do evil that good may come is always sin in the judgment of the Bible. The N.T., however, absolutely commends the faith of Rahab, and the fact that her faith had works is the very point of the commendation given by the apostle James. The fact that she worked as well as believed was good; the manner of her working in this matter was indisputably wicked. The austere morality of James is alone sufficient to tell us that he could give no approval to that. The question has often come up, could the woman have protected the spies in any other way? Probably not; it is enough that God could have protected them. The woman evidently did not think the lie very wrong, and God will probably judge her, as others, in light of the word, To whom much is given, etc. A great part of the difficulty about this case lies in assuming that this woman should at once be an angel the moment she begins to be a saint. Her faith was mixed with much sin, but was good as far as it went. One difficulty remains; God seems to have suffered both a lie and a liar to be the means of sheltering His people, and that when they were engaged in a work intimately connected with the fulfilment of His covenant. God often takes sin in its own snares, and that is what He is doing here. The Canaanites, though children of Noah, and warned by many judgments, had chosen a lie for their very religion. As this woman, who had learned both her morality and religion of the Canaanites, turns to desert them, she fires this lie like a Parthian shot, which they themselves had taught her how to aim, and God suffers the lie to wound those whom the woman meant to wound, and to rescue those whom she sought to defend. Surely the wrath of man shall praise Thee; and why should it not? Blessed be God, who condescends to overrule even sin for good. So God suffered Jacobs lie to work out good; so He permitted the malice and lying of scribes and Pharisees to work out the greatest of all mercies, the cross of Christ. And this principle is in the gospel of nature, and belongs to all men, Christians or not. The atheist should rid it from his book, ere he condemns it in ours. Drunkenness is seen working its own cure, sensuality its own shame, war its own healing, while even such outrages as that of the persecution of the Huguenots laid the foundation of much of the commercial prosperity of our land. Oh, there is hope for sinners, when God by sin overthrows sin. Just as He set Midianites against Midianites, and Philistines to beat down Philistines in some of the later battles of Israel, so He arrays sin against itself. With Christ for us, and sin working its own ruin, who may not dare to hope?
SUGGESTIVE COMMENTS ON THE VERSES
Jos. 2:1-7.SECRET SERVICE.
I. The secret service of governments. The sum yearly voted for this in our national estimates. The necessity for it born of human deception and sin.
II. The secret service of the world. Secret pursuit of sinful pleasures. Secret enmity against, and watching of Christians.
III. The secret service of the Church. The spying out of the worlds most secret pleasures. None should go, but such as are wisely chosen and sent. It is always a service of danger. It is ever tending to the light. If necessary at all, the sooner it is over the better.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Rahab Hides the Spies Jos. 2:1-7
And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into a harlots house, named Rahab, and lodged there.
2 And it was told the king of Jericho, saying, Behold, there came men in hither tonight of the children of Israel to search out the country,
3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country,
4 And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:
5 And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.
6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone, they shut the gate.
1. Why were the spies sent out secretly? Jos. 2:1
This was naturally done to prevent the Canaanites from hearing about it. Partly it was done for the sake of Israel. If the reports should prove unfavorable, the people of Israel might have been thrown into despair as they had been before in the time of Moses. When Moses sent the twelve spies out from Kadesh-Barnea, the people had come to him with the suggestion that they send spies. Moses had inquired of the Lord concerning the advisability of this procedure, and with the Lords blessings he had sent one man from each tribe to spy out Canaan (Deu. 1:22 and Num. 13:1 ff.). Since the people knew Moses had sent the spies out they were expecting to get a report when they returned. Joshuas action would prevent this kind of anxious anticipation on the part of the people.
2.
What kind of city was ancient Jericho? Jos. 2:1 b
Jericho was a city within the borders of Canaan, lying something more than an hours journey to the west of the Jordan. Its location was seven miles north of the Dead Sea, and about ten miles northwest of the mouth of the Jordan where it enters the Dead Sea. It was situated in the plain which was formerly very fertile and celebrated for its palm trees and balsam shrubs. It is now quite desolate and barren. The town lay eight hundred feet below sea level, making it some two thousand feet below the summit of Mount Olivet to the west. The Dead Sea, however, is twelve hundred and ninety feet below sea level, making Jericho to be situated on a hill that stood out above the plains surrounding the site. The town controlled the trade routes from the east as well as the road stretching up to the west to Jerusalem. Another road through the ancient site of Bethel and Shechem lay nearby, and a road to the south led down to Hebron. Its overthrow would naturally greatly alarm the Canaanites, and Joshua singled the town out of all the Canaanite tribes when he recounted Israels victories (Jos. 24:11).
3.
Who was Rahab? Jos. 2:1 c
Rahab is called a zonah, that is, a harlot, not an innkeeper, as Josephus, the Chaldee version, and the Rabbins interpret the word. The spies entering the house of such a person would not excite suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. The Lord so guided the course of the spies that they found in this sinner the very person who was the most suitable for their purpose. The tidings of the miracles wrought by the living God on behalf of Israel had made a deep impression on her. She informed the spies of the despondency of the Canaanites. With believing trust in the power of the God of Israel, she concealed the spies from all the inquiries of her countrymen, though at great risk to herself,
4.
Who was the king of Jericho? Jos. 2:2
Many of the principal cities of the Canaanites were governed by a king who would also take reponsibility for some of the surrounding territory. Five of these kings formed a coalition against the Israelites and fought Joshua after the Gibeonites made peace with Israel. Another group of kings in the northern part of Palestine also banded together to oppose the conquest of the men under Joshua. There were at least five leading kings in this northern group as well. A summary of the kings who were overthrown by Joshua is given in chapter 12, where thirty-one different kings are named. Their principalities would be comparable to the city-states of ancient Greece. Their office would make them equal to the lords of the Philistines, who are mentioned frequently in the days of the judges. This important and powerful man sent to the home of Rahab demanding information about the spies who had come into her house.
5.
How had the king learned of the spies mission? Jos. 2:3
A report had been given to the king, but Joshua does not tell us who made the report. Although the coming of two strange men to the house of Rahab would not be sufficient grounds to arouse a lot of suspicion, the strange conduct of the men might have been the reason for someones surmising that they were Israelite spies. They evidently did not enter Rahabs house for any immoral purpose. Even though she is called a harlot, she may have also provided a place of lodging for strangers, In modern society it is not unusual for women of immoral nature to ply their nefarious business in or about a perfectly legitimate lodging place. Such may have been Rahabs arrangement. If the men of Israel were distinct by their speech, their dress, and their conduct, they may have aroused enough suspicion to cause someone to go to the king with the report that spies were in Rahabs house.
6.
Was she justified in lying? Jos. 2:4
Rahab sought not only to divert all suspicion from herself, but to prevent any further search for them in her house. She wanted to frustrate the attempt to arrest them. Her deceit is not to be justified as a lie of necessity told for a good purpose. Neither can we avoid the problem by saying that before the preaching of the gospel a salutary lie was not regarded as a fault even by good men. Such cannot be shown to be allowable, or even praiseworthy, simply because the writer mentions the fact without expressing any subjective opinion. Even though Rahab was convinced of the truth of the miracles which God had wrought for His people and acted in firm faith that the true God would give the land of Canaan to the Israelites, she still is culpable in affirming an untruth, for a lie is always a sin.
7.
Why did she have flax on the roof? Jos. 2:6
Flax is a herb-like plant which has been cultivated from the beginning of history. It is a herbaceous plant and grows to a height of some three feet, having blue flowers and very fibrous stalks. The tough fibers of the stalk after the decay and removal of the softer woody and gummy material made the crude flax. From the flax linen was made, and linen was in the earliest historic times a favorite material for clothes. The Jewish priestly garments were made of pure linen. The Egyptian mummies were wrapped in linen. Linseed oil, and oil cake were also useful products from the same plant. Since the roofs of the Palestinian houses were flat, the area was used for many different purposes. Roof tops made excellent places to spread out farm products for drying, and this was evidently the reason why there were stalks of flax on the roof of Rahabs house.
8.
What gates were shut? Jos. 2:7
Some have called Jericho the oldest city in the world, Numerous archaeological excavations have been made in and around the city, These have revealed an area covering some four or five acres surrounded by a double wall, Some of the walls even in the ruins are twenty-eight feet high, The walls themselves are at places in three sections with a base of clay, gravel, and small stones. Above this is a rubble wall and finally on top is a brick wall sometimes between six and eight feet in thickness. Not even Meggido, a famous military center of the ancient world, reveals work-manship of this kind. Those who built Jericho must have been masters in stonework and masonry. It is taken as a triumph of engineering skill which modern builders under the same circumstances could scarcely improve. Since the city was excellently fortified it would be necessary to have gates which could be opened and closed. Their practice evidently called for the closing of the gates at sundown in order for the city to be safe from attacks by night.
Fuente: College Press Bible Study Textbook Series
II.
THE SPIES AND RAHAB.
(1) Joshua . . . sent out of Shittim.That is, he sent the spies before the people left the place where they had been encamped for some months (Num. 22:1; Num. 33:49). Shittim was the last stage of the Exodus under Moses. Probably the sending of these two spies was simultaneous with the issue of the general orders to Israel to prepare for the passage of Jordan within three days. The three days of Jos. 1:11; Jos. 2:22 appear to be the same period of time.
Two men to spy.The sending of these spies should be compared, as to the general effect and character of the measure, with other similar events. There are three instances of sending spies in reference to Canaanviz., (1) the sending of the twelve by Moses from Kadesh-barnea; (2) the instance before us; (3) the sending of men to view Ai. The present instance is the only one in which the measure had a good effect. In the case of the twelve, Moses describes the action as a manifestation of unbelief. The spies took upon them to discover the right path for Israel to take, a thing which was Gods prerogative, not theirs (Deu. 1:22; Deu. 1:32-33). The men who viewed Ai (Jos. 7:2-3) came back and presumed to instruct Joshua how to proceed against it, with disastrous results. In this instance the two men brought back a report of the state of things in Jericho (exactly what they were ordered to do), which encouraged all Israel to proceed. Compare the effect of Gideon and Phurahs visit to the camp of Midian (Jdg. 7:11), Thou shalt hear what they say, and. afterwards shall thine hands be strengthened.
Into an harlots house, named Rahab.The attempts to show that Rahab was not an harlot are not justified by the word used in Hebrew, or in the Greek of the LXX., or in the Epistle to the Hebrews (Heb. 11:31), or in that of St. James (Jas. 2:25). But there is no harm in supposing that she was also an innkeeper, which the Targum calls her in every place; indeed, it is very probable that the spies would resort to a place of public entertainment, as most suitable for ascertaining the state of the public mind. How far they were disguised, how they came to be discovered, whether the king of Jericho knew of the impending march of Israel from Shittim, are questions of detail which the narrative leaves unanswered, and which the imagination may discuss at pleasure. The point of the story is not in these.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(1) There came men unto me, but I wist not whence they were.A falsehood which evidently left no stain on Rahabs conscience, although all falsehood is sin. The same may be said of Jaels slaying Sisera. The Divine standard of sin and holiness never varies; but the standard of mans conscience, even when faith is a dominant principle in the character, may vary to a very considerable degree. In Jesus Christ all that believe are justified from all things; but by the deeds of the law no one. Here, as elsewhere, the application of the law only brings the discovery of sin.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE ADVENTURES OF THE TWO SPIES, Jos 2:1-24.
[Some forty years before this date Moses had sent out from the wilderness of Paran twelve spies, and among them Joshua, to search the Land of Promise. It was not a secret movement then, but the chosen twelve were prominent chiefs, “heads of the children of Israel.” Num 13:3. Only two of the twelve brought back an encouraging report, and it is noticeable that Joshua, one of the old spies, and now Moses’ successor, sends only two to spy out Jericho. For so dangerous a mission two were better than twelve.
Fuente: Whedon’s Commentary on the Old and New Testaments
1. Sent out Some render had sent, as in the margin, and suppose that the spies had been sent out some days before the events of the last chapter. But the vav consecutive with which this verse begins ( ) is properly rendered Then sent Joshua, etc., and a pluperfect rendering will not materially relieve the difficulty stated in Jos 1:11. “Even if the spies had been despatched before the events narrated in Jos 1:10-18, it would not be grammatically correct to render as a pluperfect; and much less is this allowable if such a supposition be unfounded.” Keil. ]
Shittim The plain of acacia shrubs at the foot of the mountains on the eastern side of the Jordan, directly opposite Jericho, in which Moses had last pitched the Israelitish camp. Num 25:1; Num 33:49.
Secretly The Masoretic conjunctive accent connects this word with saying, rather than with to spy, as is done in the English version; but the word is best understood as qualifying Joshua’s whole procedure. He communicated his orders to the two men, and also sent them out secretly in order to avoid betrayal by any evil-minded person in his own camp. All spying necessarily involves secrecy, and in this case the perilous business was a military necessity. An unexplored land was before them, and the number and spirit of the enemy, and his military preparations and plans, were utterly unknown to Joshua. Faith always uses means.
Even Jericho The command may be better rendered. Go view the land, and particularly Jericho. This ancient town, (called also the “City of Palm Trees,”) was situated in a plain of the same name about six miles west of the Jordan, near where it enters into the Dead Sea, and about nineteen miles northeast of Jerusalem. It was a walled city, rich and populous, having commerce with Babylon and the far East. According to Stanley it was the only important town in the Jordan valley, and its situation must always have rendered its occupation necessary to any invader from the east. “It was the key of western Palestine, as standing at the entrance of the two main passes into the central mountains. From the issues of the torrent Kelt, on the south, to the copious spring, afterwards called the ‘Fountain of Elisha,’ on the north, the ancient city ran along the base of the mountains, and thus commanded the oasis of the desert valley, the garden of verdure, which clustering around these waters has, through the various stages of its long existence, secured its prosperity and grandeur.” The modern village Rihah is, by some travellers, identified with ancient Jericho, and is described by Dr. Olin as one of the meanest and foulest of Palestine, containing about forty houses, with a sickly, indolent, and vicious population.
Came into a harlot’s house [Literally, into the house of a woman, a harlot. Their entrance into such a house would excite less suspicion, and, her house being upon the wall, (Jos 2:15,) their escape from the city in case of necessity would be more easy. Knobel supposes that, as it was evening twilight when the spies reached Jericho, the time when harlots were wont to walk the streets, (Job 24:15; Pro 7:9; Isaiah xxiii, 16,) they met with Rahab at some corner and followed her to her house.] Josephus and other Jewish writers, and also some Christian commentators, unwilling to believe that these spies, intrusted with such a responsible mission, would have gone to a harlot’s house, or that Rahab, who married Salmon and became an ancestress of our Lord, and is commended by an apostle, could have been a woman of ill-fame, maintain that she was not a harlot, but a hostess or inn-keeper. But the Hebrew word means always, elsewhere, a harlot, and is so rendered in the Septuagint and Vulgate. Also in the New Testament she is called emphatically the harlot, , (Heb 11:31; Jas 2:25.) And not only on philological grounds is the rendering hostess untenable, but oriental customs are against such an interpretation. In the east there are no proper inns, but as a kind of substitute there are khans or caravansaries (See note and cut at Luk 2:7.) It would have been a thing without parallel in that land for a single woman, or even a man, to be found keeping a public house. Rahab was probably unmarried; for though she had father and mother, brothers and sisters, (Jos 2:13,) there is no hint that she had husband or child, and it is notorious that in the east rarely any but disreputable women remain single. On her falsehoods and her faith, see note on Jos 2:5,
Lodged there Rather, they lay down there. Jos 2:8 shows that they ascended the house top to pass the night there.
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 2. The Spies in Jericho.
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. It describes her account of the fear and dread of Israel that had fallen on the Canaanites, and of the request she made to them, to save her and her father’s house, when the city should be taken. She asked for a sure sign of it to be given to her. The spies solemnly promised to honour her request, and gave her a sign by which she could ensure her safety, and with a charge for her not to tell anyone, were let down by a rope from the window of her house, which was on the outer wall, from where they made their escape to a mountain, where they waited a day or so, and then returned to Joshua, and made their report.
Jos 2:1 a
‘And Joshua, the son of Nun, sent out of Shittim two men as spies secretly, saying, “Go, view the land, especially Jericho.” ’
These would be trained fighting men experienced at scouting. They were also young men (Jos 6:23). The aim was to cross the Jordan, probably by swimming it (compare 1Ch 12:15), and survey the land with a view to planning strategy, reconnoitring for camping places and seeking to find out what they could about Jericho. Their hope was probably to slip into Jericho without being spotted, for they did not realise that Jericho was already very much aware of the Israelite army across the Jordan.
Shittim was elsewhere called Abel-shittim (Num 33:49), which probably means ‘the stream of the acacias’. Shittim means ‘the acacia trees’. Josephus later spoke of an Abila in the area which was possibly the same place, probably located at Tel el-Hamman, although others prefer Tel el-Kefrein. It was about sixteen kilometres (ten miles) from the probable crossing point.
“As spies secretly.” That is without letting their own people know. He did not want to spread alarm among his own people or let them think he was afraid. Joshua wanted the spies to then report back directly to him. He was aware of the danger of the people getting the wrong impression and remembered what had happened thirty eight years previously when spies had been sent out.
Jericho was actually a fairly small city with less than two thousand inhabitants, but because it guarded the way into the land and was on its mound it must have appeared larger than it was, and a major problem was going to be breaching its walls. The Israelites were not skilled in siege warfare. Its name probably connects it with an early western Semitic moon god called Yarich. It was also known as ‘the city of palm trees’, being near an abundant spring and oasis, an important position in the hot tropical climate of the Jordan Rift, well below sea level. The main problem archaeologically speaking is that after its capture by Joshua it was not rebuilt as a city, largely because of the curse that he put on it, for over four hundred years. Thus what remained was subject to constant weather erosion and scavengers over a period of four hundred or more years. Not much evidence was likely to remain.
Jos 2:1 b
‘And they went, and came into a prostitute’s house, whose name was Rahab, and lay (or ‘slept’) there.’
They may have met her in the square by the gate, or she may have had a sign of some kind on her house. For Rahab probably acted also as the equivalent of an innkeeper, offering beds to strangers and general ‘services’ to all. Such places were always a source of vital information. In the Code of Hammurabi the death sentence was declared against any innkeeper who failed to apprehend ‘rogues’ and hand them over to the authorities, because it was recognised that that was where such people gathered. A similar law may well have applied here.
The word for ‘prostitute’ can also signify a cult prostitute (see Eze 16:15-16; Hos 4:14; Hos 9:1; Mic 1:7), but probably not here.
“Lay (slept) there.” This may simply mean booked accommodation, or that they rested, or it may refer to them going to sleep after sunset.
Fuente: Commentary Series on the Bible by Peter Pett
The Story of Rahab the Harlot and the Two Spies Jos 2:1-24 gives the account of Rahab the harlot hiding the two Israeli spies when they were sent out to spy out Jericho.
This story contains a testimony of divine providence in the lives of Rahab as well as the two spies. God must have certainly orchestrated their meeting in Jericho. Although the Scriptures do not say that the Lord instructed Joshua to send out these spies, it was a custom that he has learned under the leadership of Moses. The Lord honoured Joshua’s decision by protecting these two spies from harm.
Jos 2:1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
Jos 2:1
Num 21:32, “And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there.”
Deu 3:4-5, “And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan. All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many.”
Jos 2:1 “And they went, and came into an harlot’s house, named Rahab, and lodged there Comments – The harlot’s house was most likely a public lodging place for travellers, which was probably infested with offers of prostitution, such as we see taking place in modern societies.
Word Study on “ an harlot’s ” In the Hebrew text the word “harlot” is made up of two words ( ), which literally reads, “a woman (who) commits adultery.”
1. A woman Strong says the Hebrew word “’ishshah” ( ) (H802) means, “a woman, wife, female.” The Enhanced Strong says it is a commonly used word in the Old Testament, being found 780 times, and is translated in the KJV as “wife 425, woman 324, one 10, married 5, female 2, misc 14.”
2. A harlot – Hebrew “zanah” ( ) (H2181) This primitive root word means, “to commit adultery,” with the added meanings, “to be a harlot, act as a harlot, commit fornication.” The Enhanced Strong says it is used 93 times in the Old Testament, being translated in the KJV as “…harlot 36, go a whoring 19, …whoredom 15, whore 11, commit fornication 3, whorish 3, harlot + 0802 2, commit 1, continually 1, great 1, whore’s + 0802 1.” Gesenius tells us that some commentators wrongly conclude that “zonah” ( ) is derived from “zun” ( ) (H2109), which means “to feed,” so that Rahab is understood as “a hostess, a keeper of a house of entertainment.” He understands this word to mean “to commit fornication.” The LXX translates the Hebrew word ( ) as “porne,” or “harlot,” ( ) which more likely reflects its ancient meaning. This meaning is supported by Heb 11:31 and Jas 2:25.
Heb 11:31, “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”
Jas 2:25, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”
Word Study on “ Rahab ” Gesenius says the Hebrew name “Rahab” ( ) (H7343) means, “broad, wide.” Strong says it literally means, “proud.” PTW says it means, “broad.” The Enhanced Strong says this name is used five times in the Old Testament, being translated in the KJV as “Rahab 5.” The other uses are found in Jos 2:3; Jos 6:17; Jos 6:23; Jos 6:25, all referring to this same individual. We find her mentioned in the New Testament in the genealogy of the Lord Jesus Christ (Mat 1:5). She is mentioned in the epistle of Hebrews as the woman, who by faith, delivered herself from the armies of Israel (Heb 11:31). She is mentioned in the epistle of James as an example of works demonstrating a person’s faith in God (Jas 2:25).
Mat 1:5, “And Salmon begat Booz of Rachab ; and Booz begat Obed of Ruth; and Obed begat Jesse;”
Heb 11:31, “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”
Jas 2:25, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”
Comments – Matthew Henry believes Rahab the harlot had already repented of her profession before she met the Israelite spies. [24] This is merely speculation and not the main point in the story. Her confession of faith in the God of Israel (Jos 2:9-11) serves to justify her in the eyes of God just as we are justified by our confession of faith in Jesus Christ and His work of Redemption on Calvary. We find her being justified in the sight of God by her confession of faith and by her works in Heb 11:31 and Jas 2:25.
[24] Matthew Henry, Joshua, in Matthew Henry’s Commentary on the Whole Bible, New Modern Edition, Electronic Database (Seattle, WA: Hendrickson Publishers, Inc., 1991), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Joshua 2:1.
Scripture References – Note other Scripture references to Rahab, the harlot:
Jos 2:1-24
Jos 6:17-25
Mat 1:5 – The name of Rachab listed in the genealogy of Jesus Christ is believed by most conservative scholars to be the same as Rahab the harlot of the book of Joshua.
Mat 1:5, “And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;”
Heb 11:31, “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”
Jas 2:25, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”
Jos 2:2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.
Jos 2:2
Jos 2:9 And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.
Jos 2:9
Exo 23:27, “I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.”
Jos 2:10 For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
Jos 2:10
Deu 3:4, “And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan.”
Jos 2:11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath.
Jos 2:11
Exo 15:14, “The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.”
Exo 23:27, “I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.”
Jos 2:11 “for the LORD your God, he is God in heaven above, and in earth beneath” – Comments – This is Rahab’s confession of faith in YHWH.
Jos 2:18 Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee.
Jos 2:18
[25] Manley Beasley, Sermon in Chapel Service, Southwestern Baptist Theological Seminary, Fort Worth, Texas, 26 February 1983.
I have had several dreams through the years where I was in my home with other people. Then I looked outside to see a terrible storm or tornado coming. In the dream, I felt the assurance of God’s protection for both me and those in my house.
Jos 2:20 And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
Jos 2:21 Jos 2:20-21
Rom 14:22, “ Hast thou faith? have it to thyself before God . Happy is he that condemneth not himself in that thing which he alloweth.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Spies at Rahab’s House
v. 1. And Joshua, the son of Hun, sent out of Shittim, v. 2. And it was told the king of Jericho, v. 3. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house; for they be come to search out all the country. v. 4. And the woman took the two men and hid them, v. 5. and it came to pass about the time of shutting of the gate, when it was dark, that the men went out, v. 6. But she had brought them up to the roof of the house, v. 7. And the men,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
RAHAB AND THE SPIES.
Jos 2:1
And Joshua the son of Nun sent. Rather, as margin, had sent (see note on Jos 1:2). It might have been at the very time when the command was given to the Israelites, for, according to a common Hebrew manner of speech (see, for instance, 1Sa 16:10), the three days (verse 22) may include the whole time spent by the spies in their exploring expedition. Out of Shittim. Literally, from the valley of acacias. It is so called in full in Joe 3:18. This place (called Abel-Shittim in Num 33:49), in which the Israelites had sojourned for some time (see Num 25:1; cf. Num 25:10. Num 12:1), seems to have been in the plains ( see note on Jos 4:13) of Moab, by Jordan, opposite Jericho” (Num 33:48, Num 33:49, Num 33:50; Num 36:13; cf. Deu 1:5). It was “the long belt of acacia groves which mark with a line of verdure the upper terraces of the valley.”. The word Abel, or meadow, signifying the long grass with its juicy moisture, points to it as a refreshing place of sojourn and pasture for flocks, after the weary wandering in the wilderness. The acacia, not the spina AEgyptiaca of the ancients, the mimosa Nilotica of Linnaeus, but the acacia Seyal, a tree with a golden tuft of blossom, which is still to be found on the spot, very hard dark wood, of which much use was made in the tabernacle and its fittings (see Exo 25:1-40; Exo 26:1-37; Exo 36:1-38; Exo 37:1-29; etc). The name Abel was a common one in Palestine, and is the same as Abila, from whence comes Abilene (Luk 3:1). We may add that it has nowhere been said that they were at Shittim. We find this out from Number 25:1. This undesigned coincidence is beyond the power of an inventor, and far beyond the power of a compiler who was not only untrustworthy, but so clumsy that he made the most extraordinary blunders in the management of his matter (see note on next verse, and also on Jos 1:11). Two men. Young men, as we are told in Jos 6:23, and therefore active, fleet of foot as well as brave and prudent. All these qualities, as the subsequent narrative shows, were urgently required. “Joshua himself was full of God’s Spirit, and had the oracle of God ready for his direction. Yet now he goes, not to the Propitiatorie for consultation, but to the spyes. Except where ordinarie meanes faile us, it is no use appealing to the immediate helpe of God; we may not seek to the posterne, but where the common gate is shut. It was promised Joshua that bee should leade Israel into the promised land, yet hee knew it was unsafe to presume. The condition of his provident care was included in that assurance of successe. Heaven is promised to us, but not to our carelessnesse, infidelitie, disobedience” (Bishop Hall). Secretly. Literally, dumbness or craftiness (the noun being used adverbially), implying the silence and skill required for the task. He who knows how to he silent possesses one at least of the elements of success. The necessity of silence and secrecy may be inferred from Jos 6:1. Keil, however, following the Masoretic punctuation, regards” secretly” as referring to the Israelites, and the spies as sent unknown to the army, that no depressing report might damp their courage. Jericho. “The city of fragrance” (from to breathe, and in the Hiphil, to smell a sweet odour), so called from its situation in the midst of palm trees, from which it was called “the city of palm trees in Deu 34:3, 2Ch 28:15; cf. Jdg 1:16. The vast palm grove, of which relics are even now occasionally washed up from the Red Sea, preserved by the salt in its acrid waters, has now disappeared. We read of it as still existing in the twelfth century, and indeed traces of it were to be seen as late as 1838. A dirty and poverty-stricken village called Riha, or Eriha, is all that now marks the site of all these glories of nature and art, and the most careful researches have until lately failed to discover any remains of the ancient city. It is doubtful whether the ruins observed by Tristram are not the ruins of soma later city, built in the neighbourhood. Bartlett, p. 452, believes Riha to be the site of the later Jericho of our Lord’s day, but Tristram would, with less probability, identify Riha with Gilgal. They both, however, place the site of ancient Jericho about a mile and a half from Riha. Conder thinks its true position is at the fountain Ain-es-Sultan. Lenormant, in his ‘Manual of Oriental History,’ remarks on the skill of Joshua as a military tactician. Whether he followed the advice of his experienced leader, or whether we are to attribute his success to special guidance from above, he certainly displayed the qualities of a consummate general. “Jericho,” says Dean Stanley, “stands at the entrance of the main passes from the valley of the Jordan into the interior of Palestine, the one branching off to the southwest towards Olivet, the other to the northwest towards Michmash, which commands the approach to Ai and Bethel. It was thus the key of Palestine to any invader from this quarter.” He illustrates by Chiavenna (or the key city, from its situation), in Italy. Lenormant remarks that from an ordinary historical point of view the strategy of Joshua is worth notice. It was the practice ever followed by Napoleon, and, he adds, by Nelson also, to divide his enemies, and crush them in detail. Had Joshua advanced upon Palestine from the south, each success, as it alarmed, would have also united the various communities of the land, under their separate kings, by the sense of a common danger. Thus each onward step would have increased his difficulties, and exposed him, exhausted by continued efforts, to the assaults of fresh and also more numerous enemies, in a country which grew ever more easy to defend and more perilous to attack. But by crossing the Jordan and marching at once upon Jericho, he was enabled, after the capture of that city, to fall with his whole force first upon the cities of the south, and then on those of the north. The political condition of Palestine at that time (see Introduction) did not permit of a resistance by the whole force of the country under a single leader. A hasty confederation of the kings of the south, after the treaty with Gibeon, was overthrown by the rapid advance of Joshua and the battle of Beth-boron. By this success he was free to march with his whole army northward, against the confederation of tribes under the leadership of the king of Hazor, whom he overcame in the decisive battle of Merom. There is no hint given in the Scripture that in this strategy Joshua acted under the special guidance of the Most High. The probability is, that in this, as in all other of God’s purposes effected through the agency of man, there is a mixture of the Divine and human elements, and that man’s individuality is selected and guided as an instrument of God’s purpose, which, in this instance, was the chastisement of the Canaanitish people, and the gift of the Holy Land as a possession to the descendants of Abraham. That Joshua was not indifferent to human means is shown by this very verse. Into a harlots house. Many commentators have striven to show that this word simply means an innkeeper, an office which, as Dr. Adam Clarke proves at length, was often filled by a woman. It has been derived from to nourish, a root also found in the Syriac. The Chaldee paraphast and many Jewish and Christian interpreters have adopted this interpretation, in order, as Rosenmuller remarks, “to absolve her from whom Christ had His origin from the crime of prostitution.” But St. Matthew seems to imply the very opposite. The genealogy there contained mentions, as though of set purpose, all the blots on the lineage of Christ as was fitting in setting forth the origin of Him who came to forgive sin. Only three women are there mentioned: Tamar, who was guilty of incest; Rahab, the harlot; and Ruth, the Moabitess. And the LXX. render by . Calvin calls the interpretation “innkeeper” a “presumptuous wresting of Scripture.” Hengstenberg also rejects the interpretation “innkeeper,” and maintains the right of the spies, who, he says, were no doubt chosen by Joshua for their good character, to enter a wicked woman’s house for a good purpose. It does not appear that the spies entered the house of Rahab with any evil intent, but simply because to enter the house of a woman of that kindand women of that kind must have been very numerous in the licentious Phoenician citieswould have attracted far less attention than if they had entered any other. Even there it did not escape the notice of the king, who had been thoroughly alarmed (verse 3) by the successes of Israel eastward of Jordan. Origen, in his third homily on Joshua, remarks that, “As the first Jesus sent his spies before him and they were received into the harlot’s house, so the second Jesus sent His forerunners, whom the publicans and harlots gladly received.” Named Rahab. Origen (Hom. 3) sees in this name, which signifies room (see Rehoboth, Gen 26:22), the type of the Church of Christ which extends throughout the world, and receives sinners. And lodged there. Literally, and lay there, perhaps with the idea of lying hid, for they did not (verse 15) spend the night there.
Jos 2:4
And the woman took the two men. The majority of commentators are of opinion that here, as in Jos 2:1, we must render by the pluperfect. For, as Calvin remarks, Rahab would hardly have dared to lie so coolly had she not previously taken precautions to conceal her guests. And therefore she must have told a twofold falsehood. She must have discovered, or been made acquainted with, their errand, and therefore have “known whence they were,” in addition to her assertion that she did not know where they were now. And hid them. The original is remarkable and very vivid. And hid him, i.e; each one in a separate place. No doubt the detail comes from an eyewitness, so that if the Book of Joshua he not a contemporary work, the writer must have had access to some contemporary document.
Jos 2:5
I wot not. Much has Been said about Rahab’s falsehood which is little to the point. The sacred historian simply narrates the fact, and makes no comment whatever upon it. But the fact that Rahab afterwards became the wife of Salmon, a prince of the tribe of Judah, as the genealogy in St. Matthew informs us, shows that neither her falsehood nor her mode of life excited much disapprobation among the Jews. Nor need this surprise us. There is no need, with Keil, to repudiate energetically the assertion of Hauff that the author of this Book regarded Rahab’s deception as not only allowable, but praiseworthy, any more than we need scruple to confess that Jael’s base treachery met with the approval of Deborah and Barak. The tone of feeling in Jewish society in Rahab’s day must have differed enormously in many respects from what obtains in our own time, in the light of the dispensation of the Spirit. We may take, as an instance of what that tone of feeling was, even before Israel had been corrupted by their sojourn in Egypt, the narrative in Gen 38:1-30. And we may be sure that in a Phoenician city the tone was many degrees lower still. Rahab, therefore, was no doubt absolutely ignorant that there was any sin, either in her mode of living or in the lie she told to save the men’s lives. She acted from a twofold motive, and her course, both of thought and action, was a most surprising instance of faith and insight, in one brought up as she had been. She not only followed an instinct of humanity, at a time when human life was thought of little value, in preserving the lives of the men who had sought shelter under her roof, but she could discern in the wonderful successes of Israel the hand of a higher power than that of the gods whom she had been brought up to worship. In her subsequent conduct she betrayed an affection for her kindred somewhat uncommon in persons situated similarly to herself. And we may be sure, from the fact that she was chosen to be a “mother in Israel,” that she forsook the sins of her country and her education as soon as she came within the range of a higher light (see Heb 11:31 and Jas 2:25). From what has been said we may learn that, though Rahab’s faith was “as a grain of mustard seed,” her conduct showed that she possessed it; and in hers, as in every case, to walk by the light she had was a sure prelude to the possession of more. And as regards her departure from truth here, it must be shown, before she can be blamed, that she had any idea that truthfulness was a duty. Such a duty does not appear to have been clearly recognised until He who was Himself the truth came among men. “However the guilt of Rahab’s falsehood may be extenuated, it seems best to admit nothing which may tend to explain it away. We are sure that God discriminated between what was good in her conduct and what was bad; rewarding the former, and pardoning the latter. Her views of the Divine law must have been exceedingly dim and contracted. A similar falsehood, told by those who enjoy the light of revelation, however laudable the motive, would of course deserve a much heavier censure” (Matthew Henry). So also Calvin in loc; “Vitium virtuti admistum non imputatur.”
Jos 2:6
But she had brought them up. Literally, and she caused them to ascend; but our version has very properly (see Jos 2:4) given the preterite the pluperfect sense here. “Two strangers, Israelites, spies, have a safe harbour provided them, even amongst their enemies, against the proclamation of a king.” “Where cannot the God of heaven either find or raise up friends to His own causes and servants?” (Bp. Hall) To the roof of the house. The flat roofs of Oriental, and even of Greek and Italian houses, are used for all kinds of purposes, especially for drying corn and other things for domestic use (see 1Sa 9:25, 1Sa 9:26; 2Sa 11:2; 2Sa 16:22; 2Ki 23:12. Also Act 10:9, where the roof is used as a place of retirement and repose). Stalks of flax. Literally, flax of the tree. The word translated flax either of the raw material or of the linen made from it. Here it must mean flax as it came cut from the field; that is, as our version translates it, the stalks of flax (, LXX), which grows in Egypt to a height of three feet, and may be presumed to have attained a height not much less at Jericho. The word which signifies to lay in a row, and is used of the wood on the altar in Gen 22:9, and of the shew bread in Le Gen 24:6, confirms this view. It is obvious that this would have formed a most sufficient hiding place for the fugitives. “Either faith or friendship are not tried but in extremities. To show countenance to the messengers of God while the publique face of the State smiles upon them, is but a courtesie of course; but to hide our own lives in theirs when they are persecuted is an act which looks for a reward” (Bp. Hall).
Jos 2:7
Unto the fords. There were several of these fords. One near Jericho (cf, Jdg 3:28; Jdg 12:5, Jdg 12:6; 2Sa 17:22, 2Sa 17:24; 2Sa 19:16, 2Sa 19:19, 2Sa 19:39); one at Bethsean, now Beisan, leading to Succoth (Jdg 8:4; cf. Gen 32:22; Gen 33:17. See Robinson, ‘ Biblical Researches’ 2.497; Ritter, ‘Geography of Palestine’); beside others not mentioned in Scripture. A vivid description of the crossing the Jordan at the fords near Jericho is to be found in Tristrain’s ‘Land of Israel,’ p. 520. The ford is almost certainly the one mentioned here, since an hour or two’s ride brought the party to Shittim. These fords were easy to cross save when the Jordan, as was now the case (Jos 3:15), overflowed its banks. This may have been the reason why the pursuers did not cross the fords, but they pursued the spies to the fords, hoping to find their retreat cut off. This is rendered more probable by the fact (Jos 2:22) that the pursuers appear to have continued their search after leaving the fords.
Jos 2:8
And before they were laid down, i.e; to sleep on the roof, a common practice in the East in summer.
Jos 2:9
Hath given. Rahab’s faith is shown by this expression. What God willed she regarded as already done. To speak of the future as of a past already fulfilled is the usual language of the Hebrew prophets. Faint, Literally, melt; cf. Exo 15:15, Exo 15:16, which is thus shown to be not poetic license, but sober fact. For we may take the future in the passage just cited as a present, and translate, “All the inhabitants of Canaan melt away; fear and dread are falling upon them” (cf. Deu 2:25; Deu 11:25).
Jos 2:10
For we have heard how the Lord dried up the water of the Red Sea for you. Rahab uses the word . Whether this name were known to her or not, she knew what was signified by it, the one only self-existent God (since is clearly derived from or to be), the Author of all things, visible and invisible (see Jos 2:11). The Red Sea. Brugsch, in his ‘History of Egypt,’ denies that should be rendered ‘Red Sea,’ and affirms that this error of the LXX. interpreters has been the source of endless misapprehensions. is an Egyptian word signifying flags or rushes, which abound not only in the Red Sea, but in the marshes on the shores of the Mediterranean, as, in fact, in all low-lying lands. It is here, according to Brugsch, in a treacherous and well-nigh impassable country, near that Serbonian bog, “where armies whole have sunk”, that we are to look for the victorious passage of Moses, and the destruction of Pharaoh and his host. The or rushes were to be found in the Nile, as Exo 2:9, Exo 2:5 shows (cf. Isa 19:6). So that by no means necessarily implies the Red Sea. Yet on the other hand we may remember, with the Edinburgh Reviewer, that the coastline of Palestine and of the delta of the Nile has undergone considerable changes during the historic period, and that the land has, during that period, largely encroached on the sea. Sihon and Og. As we read in Number 21. and Deu 2:1-37; Deu 3:1-29. Whom ye utterly destroyed. Rather, devoted to utter destruction (see Jos 6:21). Rahab seems to be aware that the extermination of these nations was in fulfilment of a Divine sentence.
Jos 2:11
Melt. The word in the Hebrew is a different one to that used in Jos 2:9, but it has a precisely similar meaning. There seems no reason why the destruction of Sihon and Og should have inspired such terror into the hearts of the powerful Phoenician tribes. But the miracle of the drying up of the Red Sea was an event of quite another order, and eminently calculated to produce such feelings. Nothing but such an occurrence could have explained Rahab’s language, or the anxiety which the near approach of the armies of Israel inspired in those “cities, great and walled up to heaven,” with their inhabitants of giant-like stature and strength. Courage. Literally, spirit. The word seems to have been used in the Hebrew in just the same senses as our word spirit, and it signified wind also (see 1Ki 10:5). For the Lord your God, he is God. Literally, for Jehovah your God. This declaration, bearing in mind the circumstances of the person who uttered it, is as remarkable as St. Peter’s, “Thou art the Christ, the Son of the living God.” How Rahab attained to this knowledge of God’s name and attributes we do not know. It is certain, however, that under the circumstances her knowledge and spiritual insight are as surprising as any recorded in Scripture, and are sufficient to explain the honour in which her name has been held, both at the time and ever since. “I see here,” says Bp. Hall, “not only a disciple of God, but a prophetesse.” Keil argues that Rahab regards God only as one of the gods, and supposes that she had not entirely escaped from polytheism. But this view does not appear to be borne out by the form of her expressions. We should rather, in that case, have expected to find “he is among the gods,” than He is God, which is the only possible rendering of the Hebrew.
HOMILETICS
Jos 2:1-12
Rahab and the spies.
Three points demand our attention in this narrative. First, the conduct of Joshua; secondly, of the spies; and thirdly, of Rahab.
I. JOSHUA‘S CONDUCT. Here we may observe that
1. He does not despise the use of means. He was under God’s special protection. God had promised (Jos 1:5) that he would not fail him nor forsake him.” He had seen miracles wrought in abundance, and was destined to receive other proofs of God’s extraordinary presence with him. Yet he does not rely on these, where his own prudence and diligence are sufficient. We must learn a similar lesson for ourselves
(a) in our external undertakings,
(b) in our internal warfare.
In both “God helps those that help themselves.” We must “work out our own salvation,” because it is “God that worketh in us,” by ordinary as well as by extraordinary means. To pray to God for special help or direction, without doing our best to use the means placed within our reach, to exercise our reason, and to see His directing hand in the external circumstances of our lives, is mere fatalism. To expect to be freed from besetting sins, to triumph over temptations without effort on our own part, to have victory without struggle, perfection without perseverance, is mere selfishness and indolence.
2. The use of ordinary means, where possible, is a law of God’s kingdom. God might have written His gospel in the skies. He might have proclaimed and might reproclaim it in voices of thunder from heaven. He might make it an irresistible influence from within. But He does not. He uses human means. Jesus Christ, like His prototype, sent His disciples two and two to go before Him. (Mar 6:7; it is implied in Mat 10:1; Luk 10:1). Human influence has ever since been the means of propagating Divine truth. And not only so, but to use extraordinary means when ordinary would suffice was a suggestion of the devil, peremptorily rejected twice by Jesus Christ (Mat 4:4, Mat 4:7; Luk 4:4, Luk 4:12); and this, because this world is God’s world as well as the other: reason and prudence, though subordinate in importance, yet are as much God’s gifts as faith.
II. THE CONDUCT OF THE SPIES.
1. They preferred duty to reputation. The only house they could enter without suspicion was a house whither, under ordinary circumstances, it would have been impossible for them to go. So Christ’s disciples must not fear the comments of the evil-minded when duty calls upon them to incur suspicion. To give needless cause for slander is a sin: to shrink from seeking the lost for fear of it is a greater. Compare Boaz (Rth 3:14) with the spies here, and both with Jesus Christ (Luk 7:37, Luk 7:38). Ministers of religion, physicians, and the purest-minded Christian women do not fear to visit the lowest haunts of vice for the temporal or spiritual welfare of those who inhabit them. It is well that their garb should proclaim the fact that they are on an errand of mercy. All needful precautions should be taken to preserve their reputation. But often they will have to put reputation and all in God’s hands, when duty calls, and they may be sure that all is safe with Him.
2. They went unmurmuring on a task of the utmost peril. So must God’s messengers now take their lives in their hands when they visit the sick, either to serve their bodies or their souls. The missionary confronts a similar risk when he carries to savage nations the good tidings of salvation by Christ. If He preserve them alive, they thank Him for His goodness; if not, the blood of such martyrs is still the seed of the Church. Men do and dare all for the sake of the temporal reward of the Victoria Cross. The messengers of Jesus Christ ought not to be less willing to risk all that is worth having in this life for the Eternal Crown. How rare is this spiritual gallantry, as we may call it! Yet it is rare only because genuine faith is rare. We believe in rewards that we can see. The unfading crown excites few longings, because it is of faith, not sight.
3. They did not recklessly expose themselves to danger. When Rahab bid them conceal themselves, they did so. They willingly accepted her aid in letting them down from the wall, and her advice in concealing themselves in the caves of the mountains. In so doing they did but anticipate the command, “When they persecute you in one city, flee ye into another” (Mat 10:23). Thus St. Peter concealed his residence from the disciples (Act 12:17); St. Paul was let down in a basket from the wails of Damascus (Act 9:25; 2Co 11:33); St. Cyprian retired from his see for awhile that he might still continue to guide it while his guidance was needed. So now, to expose one’s life unnecessarily is suicide, not sanctity.
III. RAHAB‘S CONDUCT.
1. Her faith. This is commended in Heb 11:31. It was manifested by her conduct, as St. James tells us in Jos 2:1-24 :25. For
(a) she incurred danger by acting as she did. This was a proof of the sincerity of her profession. For no one willingly incurs danger for what he does not believe. And
(b) the reason for her acting as she did was faith in God. It might not have been a strong faith. It was certainly a faith which had not had many advantages. She could have known little about Jehovah; but she recognised His hand in the drying up of the Red Sea and the discomfiture of Sihon and Og. Then
(c) the seems to have lived up to her light. To be a harlot was no very grievous offence in the eyes of a people who regarded that profession as consecrated to the service of the gods, as was the case in Babylonia, Syria, Cyprus, Corinth, and a host of other places. Yet she was not idle, as the stalks of flax imply, and perhaps, in spite of her impure life, the guilt of which she had no means of realising, she might have been one of those (Pro 31:18) who “seeketh wool and flax, and worketh willingly with her hands.” And so she was permitted to “feel after God and find him” as other sinners have been, through His merits who cried, “Father, forgive them, for they know not what they do.”
2. Her unselfishness. She receives the men, knowing the danger she was in. She risks her life rather than give them up. She takes every care for their safety by her prudence and the excellent advice she gives them. As the next section shows, she had a regard, not merely for her own safety, but for that of her kindred. And this is a proof that she had striven to a degree after better things. For it is well known that nothing more deadens men and women to the gentler impulses of our nature, nothing has a greater tendency to produce cruelty and callousness to suffering, than the systematic indulgence of sensual passion.
3. Her falsehood. As the notes have shown, this was of course a sin, but in her case a venial one. Even Christian divines have held it to be a debatable question whether what Calvin calls a mendacium officiosum, a falsehood in the (supposed) way of duty, were permissible or not. And though this casuistry is chiefly that of Roman Catholic divines, yet Protestants have doubted whether a lie might not lawfully be told with the intent of saving life. In Rahab’s time the question had never arisen. Heathen and even Jewish morality had hardly arrived at the notion that the truth must in all cases be spoken. Sisera requested Jael, as a matter of course, to do what Rahab did. Jonathan deceives his father to save David’s life, and he is not blamed for doing so (1Sa 20:28, 1Sa 20:29). David deceives Ahimelech the priest (1Sa 21:2). Even Elisha appears not to have adhered to strict truth in 2Ki 6:19, and Gehazi is not punished so much for his lie as for his accepting a gift which his master had declined. Jeremiah, again, tells without hesitation the untruth Zedekiah asks him to tell (Jer 38:24 27). How, then, should Rahab have known that it was wrong of her to deceive the messengers of the king, in order to save the spies alive?
4. Her treachery to her own people. This, under ordinary circumstances, would also have been a sin. But here the motive justifies the act. It was not the result of a mere slavish fear of Israelite success. It was due to the fact that she recognised the Israelites as being under the protection of the true God, who would punish the idolatry and impurity of the Canaanites. Resistance, she knew, was vain. Jehovah had given them the land. There could be no harm in delivering her own life, and and the life of those dear to her, from the general slaughter. Besides, neither as a probable consequence nor in actual fact did the escape of the spies, through Rahab, affect the fate of Jericho. Not as a thing probable from her action, for the report of the spies, though it might supply Joshua with valuable information, could not bring about the fall of Jericho. Her conduct was not like that of Ephialtes at Thermopylae, or of Tarpeia at Rome. Nor did the report of the spies actually bring about the fall of Jericho, for it was effected by supernatural means. In conclusion, it may be remarked that Rahab was in a sense the “first fruits of the Gentiles.” She was justified by faith, not by works, in the sense in which St. Paul uses the words. That is to say, her former life had not entitled her to the favour of God, though her work in saving the spies was effectual as an evidence of her faith. She was forgiven, saved, numbered among faithful Israel, and became a “mother in Israel.” And as a “woman that was a sinner,” she was a type of those whom Jesus Christ came to save, who, “dead in trespasses and sins, were quickened” by the grace and mercy of the true Joshua, our Lord Jesus Christ.
HOMILIES BY R. GLOVER
Jos 2:1
Forethought.
Let us play a little with this word. It has more in it than a good example for a military commander. And its side suggestions as to what is wise in all conflicts are many and valuable. Generalise the action of Joshua here, and its gives you some lesson of prudence in all departments of life. Let us gather a few of these.
I. LOOK BEFORE YOU LEAP. Always and everywhere do so. Many definitions have indicated the difference between man and the lower animals. One says, man is an animal that can strike a light; another, one which has language; another, one that can form abstract ideas. A very profound thinker recently taught us, “Man is an animal that knows what s o’clock,” i.e; that takes note of time. It is perhaps only an amplification of this last idea to add, man is an animal that thinks of tomorrow. The vegetable, in its vocabulary of time, knows only the word today; the animal knows yesterday and today; man alone lives in a yesterday, today, and tomorrow. He belongs to tomorrow as much as to today: is a sort of amphibious animal, living on the dry land of today and in the watery element of tomorrow. From tomorrow springs hope, fear, rest, distress. Man never isbut always to be blest. This instinct of anticipation is natural because it is necessary. We cannot get on without “sending out spies.” Unless we forecast what is coming we cannot prepare for it, enjoy it, or secure it. If we advance without forecasting, we find ourselves perplexed in simplest circumstances; helpless, though possessed of abundant resources; weak, though endued with force of character; unready, though competent and resolved. There are some who never seem taken at a disadvantage; they have their wits about them; have presence of mind to do the wise thing, and presence of heart to do the right. Their difficulties kindle elation, and always end in advantage. There are others who move like a worm cut in two, their reasoning and acting powers always lagging behind themselves. An opportunity only agitates them; a duty disturbs them; a difficulty deters them from any further advance. All their wise thoughts come in the shape of resolutions which are not acted on, or regrets which are enfeebling. The difference between these two classes of men arises from this. The former send out spies, and are prepared; the latter take no trouble to forecast wiselyare always, therefore, taken by surprise. See that you look out well. Christ did not forbid thinking, but anxious thinking of tomorrow. Think what duties may come, and get ready, by prayer and self denial, the strength to do them. Think of opportunities, and get ready the clearness of view which will let you embrace them. Think of temptations, and by prayer protect yourself. Happy is the man who can so wisely anticipate that every duty, difficulty, danger, as it comes, finds him ready. Therefore, look before you leap, and send out spies.
II. DO NOT SEND FORTH TOO MANY SPIES, NOR SEND THEM FORTH TOO FAR. Here Joshua sent two men to Jerichosay ten miles away. There are some send all their forces out to spy, like a general who reconnoitres in force and does nothing else. They are always prospecting with all their powers. Their whole energies are given up to the guessing of the future. Reason, imagination, conscience, all are engaged in anticipation. So busy are they with tomorrow that they have but little strength left for today. Joshua did not reconnoitre in force, nor did he send out many to spy the land. He sends only two. Do not be always thinking on what is before you; it will become brooding, and when we brood our forecast is equally erroneous and enervating; nor let your whole soul go out into the tomorrow. Today needs the bulk of your powers. Tomorrow cannot claim so much. And doing today’s work well, while not the whole, is yet nine-tenths of preparation for the morrow. A little thought, a little care, a little preparation, is the lesson of Joshua’s two spies. And if we should not send forth too many, neither should we despatch them too far. Joshua limits his scrutiny to the immediate struggle before him. About to assail Jericho, he seeks all the information he can get on it So ought we to put a limit to our prospects. The distant advantage should be excluded from our dreams, and the remote danger from our apprehensions. What is immediately before him is a wise man’s care. And to take each stage as it comes into sight and provide for it is safety and wisdom alike. It is the golden mean between the levity of indifference and the torture of anxiety. Not too many spies must be sent out, nor too far afield.
III. SEE THAT YOUR SPIES ARE FIT FOR THEIR TASK. It is not every soldier who will make a scout; for his task there is needed endurance, resource, coolness, daring, quickness of perception and of purpose, in their highest form. I assume that Joshua chose two fit men; partly because he had seen the invasion of Canaan postponed for forty years through the unfitness of the spies then sent, and also because the few glimpses we have of them show them to have been the right sort of men. We can see that they had the agility of youth (Jos 6:23) and the daring of faith (Jos 2:24), and doubtless they had other qualities beside. See that the spies you send out are fit for their work. Some people employ their Wishes in this work, and these return with tale more flattering than true; some their mere imagination, which takes in all that may, can, or will happen; some send forth their fears, which return telling of countless lions in the way, and some their superstitions, which read auspices of good or omens of evil fortune in the simplest and most meaningless experiences. They choose unfit spies. If you are to send two, who shall they be? Of the first one there can be no doubtit must be faith, for faith has clearer eyesight than anything else. It sees the invisible. It beholds God as well as man; sees His moral as well as material laws at work; sees the elements of hope which He brings with Him into every scene; is the attribute of daring; can always find or make a way out of difficulties. Let faith have the forecasting as its charge. And if faith should be invariably one of the two spies, consecration should be the other. Spy out the future, not simply to know it, but with desire to use it. And to that end scrutinise the future with the eye of consecration, with the desire to see the opportunities of doing good, of growing in grace, of honouring God, of blessing man. Happy the man who chooses his spies well, and sees with trustful eye the help, and with loving purpose the opportunities, which lie before him. Lastly
IV. SEND YOUR SPIES ACROSS JORDAN BEFORE YOU YOURSELF MAKE THE PASSAGE. It is not by accident of poetic fancy merely that the Jordan, dividing the land of sojourn from the land of rest, has been taken as an image of that “river without a bridge,” across which is the better land. Of course like all analogies it is imperfect, for while God’s Israel finds rest in the heavenly Canaan, it finds no Canaanite to dispute the enjoyment of it. Still it is a suggestive emblem of the rugged, forbidding boundary beyond which is our land of milk and honey. And if our wisdom exercises itself in surveying every stage in advance and preparing for it, it certainly will find a special reason for surveying, and preparing for what is on the other side of the great dividing line between him and eternity. Have you sent out your spies there? Do you know exactly the sort of experience which is before you? Could you confidently pass over Jordan? Through your Saviour is it the abundant entrance that is waiting you? Do not confine your thoughts to Shittim, however sweet its shade of acacias may be; but prepare for what is beyond, and face the passage of the Jordan with the full knowledge and firm faith which would make your rest in Canaan sure.G.
HOMILIES BY J. WAITE
Jos 2:1
A brand plucked from the fire.
This strange and somewhat romantic story of Rahab and the spies forms an interesting episode in the Scripture narrative. The special interest lies in the nature of the incidents and the character of the chief actor. Nothing is told us as to any definite result from the visit of the spies affecting the after siege and capture of the city, except so far as this, that they learnt from Rahab the alarm of the inhabitants at the approach of the Israelitish host. It shows, however, that, confident as Joshua may have been that the Lord was fighting on his side, he did not abstain from taking all proper precautions to ensure safety and success. God commonly works by the use of means and instruments, and they who have most living faith in His protecting and delivering power will be most careful to be coworkers with Him in all prudent forethought and diligence. We may, perhaps, best develop the moral teaching of this narrative by keeping the conduct of Rahab most prominently in mind. Her honourable distinction is that, as far as we know, she alone in all that dark, guilty land of Canaan was disposed to recognise the divinity that guided the onward march of the Israelites, and to welcome them to their destined inheritance. Certain moral difficulties have been felt by many in reference to the honour given to her name in Scripture. Her character and mode of life has been felt to be a difficulty; attempts have been made to show that “harlot” may simply mean “innkeeper.” But this interpretation will not hold good. Much of the point and worth of the narrative depends on our regarding her as one of a class on whom Christ bestowed His pity; “a woman that was a sinner.” Her treachery to her own people is condemned; but this, despicable as under ordinary circumstances it may be, is to be justified on the ground of loyalty to the God of Israel. It is a Christian principle that the claims of God are supreme over all other claims, even those that spring out of the ties of nature and of nationality. Her falsehood is a difficulty. No need to attempt to justify this. A low moral standard and the pressure of circumstances may palliate it, but cannot excuse. A lie must always be offensive to a God of truth. No skilful casuistry can make this aspect of her conduct right. But she is commended in Scripture, not for her treachery or falsehood, but for her faith (Heb 11:31; Jas 2:25)for the fact that, hearing of the wonders wrought by Jehovah, she believed Him to be the only true and living God, and so was moved to escape from the corruption of her own doomed city and cast in her lot with His people. The following lessons seem to be suggested:
I. THE SIGNALS OF GOD‘S GRACE MAY BE FOUND UNDER VERY UNLIKELY CONDITIONS. Here is a gleam of light in the midst of gross heathen darkness; a susceptibility to Divine impressions where it might least have been expected. The report of Israel’s successes could scarcely of itself have produced it. In her that report awakened faith and the desire for a purer life, but in her neighbours it only roused the recklessness of despair. It moved her to seek deliverance: it made them only the riper for their doom. Why this difference? We trace here the secret working of that Spirit from the Lord who prepares the souls of men for higher revelations of truth. God directed the spies to her house because He had first put it into her heart to receive them kindly. Thus within the vilest and the most degraded there may be latent possibilities of good that only need the outward incentive to call them forth. God is often nearer to men, and they are nearer to “the kingdom,” than we suppose. He who came “to seek and to save that which was lost” made Himself the “friend of publicans and sinners,” not only because they most needed Him, but because He saw that they were most ready to welcome Him. His word awakened an echo in their hearts, when proud Pharisaic hearts were hopelessly closed against it. It discovered and quickened germs of better life in the midst of corruption and death. It kindled hope in the region of despair. To the self-satisfied rulers of the people He said, “The publicans and the harlots go into the kingdom of God before you.”
II. REPENTANCE MAY TRANSFORM A LIFE OF SIN AND SHAME INTO ONE OF HONOUR AND RENOWN. Rahab’s sin was forgiven as soon as her heart turned to the Lord. There is a place for her in the commonwealth of Israel. Her faith saved not only herself, but her whole household (verses 12, 18). She became the wife of Salmon, mother of Boaz, and thus ancestress of David and of Christ (Mat 1:5, Mat 1:6). A suggestive hint of the way in which the grace of God can “graft the wild olive tree m among the natural branches,” and make it abundantly fruitful to His praise. It not only wipes out the reproach of the past, but developes from it a rich and glorious future. Faculties that have been wasted in the service of sin become effective instruments of righteousness. The history of the Church is full of examples. As in the case of Saul of Tarsus, so in less conspicuous instances, God has often entered the ranks of the enemy and brought forth from them living trophies of His power, who have henceforth served nobly the cause that once they destroyed.
III. THE REWARD OF GENEROUS TRUSTFULNESS. It is remarkable that this Canaanite woman should have had such confidence in the sanctity of a promise and oath (verse 12). It is significant of eternal principles enshrined in the heart of man, which the most degrading conditions cannot wholly obliterate. Note here, not only a Divine Providence, but a law of human nature. There is trust on both sides. The woman meets the spies with generous kindness, takes their life under her protection, and they in return keep sacred watch and guard over hers. It is a valuable lesson for all time. “With what measure ye meet,” etc.; “Blessed are the merciful,” etc. The trustful soul is trusted. Love begets love. “For a good man some would even dare to die.” Whatever noble quality you cherish and practically exemplify has power to awaken something similar to it in others. It propagates and multiplies itself, and that is its reward.
IV. IN THE DELIVERANCE OF THIS CANAANITE FAMILY FROM THE DESTRUCTION OF THE DOOMED CITY WE SEE A TYPE OF GOSPEL SALVATION. The Fathers, as usual, have carried the principle to a fanciful extreme in their use of these incidents. But the general features of the analogy are too plain to be overlooked. The rescue of Rahab and her kindred is certainly dimly prophetic of the gathering of a redeemed Church out of the Gentile world; and in the “scarlet cord,” the sign of the covenant and the means of deliverance, we can scarcely help seeing a hint both of the blood of the passover and the “blood of the cross.” How blessed the security of those who are under the protection of that sacred sign, that “true token!” In the “day of wrath and revelation of the righteous judgment of God,” with what joy will they lift up their heads, knowing that their “redemption draweth nigh.”W.
HOMILIES BY R. GLOVER
Jos 2:4
The harlot Rahab.
A peculiar interest has always attached to this woman’s case. Of the doomed nations with whom Israel came into collision, she is the first to be known, and the first to escape the doom ordained for them: an early type of the calling of the Gentiles; a whisper that the faith which was a sacred secret for Israel would yet become the heritage of the world; a study for early theologians on the sovereign grace of God, which can call those farthest off and make them vessels of His grace and mercy. While theologians learnt charity and hope from her experience, the historian and the patriot looked back with hardly less of interest to her, as to one whose simple service and womanly hospitality were a national boon. At the moment when the difficulties and perils of theft undertaking were conspicuous, when the bravest people might have shrunk from an encounter with such foes, Rahab’s greeting heartened them. Like the Midianite’s dream of the cake of barley bread which heartened Gideon, so this woman’s acknowledgment of Israel’s God, and prediction of their success, was itself an inspiration. “A cup of cold water” given in the name of Jehovah, her act refreshed a nation. And so her name, cleared of the dishonour which had clung to it, was enrolled amongst those of the worthies who had deserved well of Israel. And all the thoughtful, whether their interest lay in creed or country, were glad to note that “a great reward” was given her by the God under whose wings she had come to trust. The deliverance of herself, of her family; a noble marriage, a royal progenythese were dwelt upon by the devout of Israel, as examples of what all might expect who lived for the service of the Lord. Let us consider her story.
I. THE WAKING OF THE SOUL. There has been an attempt made to take off the stigma which, to point the marvels of grace, all the centuries had attached to her. One of the earliest versions of the Jewish Scriptures renders the word which describes her callinginnkeeper. And one commentator (Adam Clarke) shows that women were the tavern-keepers in Greece and Egypt in ancient days; and points out many items in the narrative which would comport with such a view. We adhere more strictly to both letter and spirit of the narrative when we accept the usual rendering, and seek for mitigation of her ill repute in other less questionable considerations. It is right to remember that amongst her own people, probably, there was no stigma in the name; that she was probably a priestess of the Phoenician Venus, like the priestesses of Bhowani, in India, today, consecrate to the goddess; float she was hard-working, attached to her kindred, and apparently treated with respect by her people. But applying such considerations to modify the revulsion which every pure mind feels at the name given her, we still cannot avoid feeling that there is a vast gulf between Rahab as she had been, and the Rahab that can say, “Jehovah, your God, He is God in heaven above and in earth beneath.” A former faithfor the heathen have faithhad disappeared; in stern and terrible questionings it had broken up and melted away; a new God had risen on her soul; a deity of indulgence had sunk into the disregard of true repentance, and the Jewish deity of mercy and of duty had risen on her heart. For us to change one thought about our God for another involves often a painful and protracted embarrassment; but for one to change her goddess in spite of all the centuries of tradition commending herher acceptance by the people, and to be in Jericho a solitary believer in Jehovahsuch a change was not wrought easily or lightly, and was not wrought out, one fancies, while she still pursued a course of wrong. “The fountains of the great deep were broken up,” and her soul went through the experience of earthquake and fire, before the small still voice could calm her into faith. This was a soul waking. How it came about none can tell. The external influences that prepare for such changes may be roughly traced, but the inward “moving” is too deep and subtle to be seen. Jericho lay on the route of a caravan trade, which was even then carried on between Babylon and Egypt (see Babylonish garment, Jos 7:21). And so she had heard of all God’s wonders in Egypt, and of “the strong hand and mighty arm” with which He had brought them out. The overthrow of the inhabitants of Bashan and the Amontes, the warlike peoplethe remains of whose cities excite the marvel of all todayhad seemed too wonderful to be the result of unaided human strength or skill. And these, likely enough, started the deeper thoughts. But they only occasioned, they did not produce them. There must have been a deeper work going on. Dubiety had risen in her about the Godhead of Deity that sanctioned the life she led; a sense that her country’s gods exerted no hallowing or elevating influencethat they sanctioned all vile indulgences, but inspired no virtue; she had grown weary of worldliness; restless with the longing for a God pure and strong enough to trust. The God of Israelwho alone among all deities then worshipped, stood forth as the God of help and dutylooked in her face, breathed on her heart, and she was His. We must not miss the lessons of such a waking. We must despair of none. The soul, like the body, may sometimes be easily killed, but sometimes it takes a great deal of killing. And from sins, and vices, and unbelief, which wound the soul and apparently leave no chance of life, ofttimes it will recover, and its health will come again like the health of a little child. God can travel where no teacher comes, and can enter where no truth is known, and can commend Himself to hearts that seem incapable of appreciating His charms. And so here, without guide, teacher, or companion, she rises to the light of God. Have you waked thus to the greatness, the nearness, and the claims of a redeeming God? Observe secondly
II. THE ACTION OF FAITH. Here we have not quite so easy a theme; for the mixture of good and evil which always marks human action is provokingly obvious here. With clear faith falsehood is mingled; with devotion to Israel, something like treason to her people. And persons who can do addition, but cannot balance accounts, are apt to reject her altogether. They forget that morality has its chronology, and that the sanctity of truth dates from the Christian era. They forget, too, what ought to be obvious, that the charge of not doing all she can to save her country hardly lies against a person who has the conviction that her country cannot be saved, and that her city is for its sins a very City of Destruction; and that in rewarding her, God rewards, not her lie, but her hospitality, her courage, her taking the part of Israel, her confession of His name; and that what we have here is not nineteenth century Christianity, but incipient Israelitism. Considering these things, mark the action of faith in her case. When these considerations have their weight, it is very Striking how many of the characteristics of Christian faith are found here.
1. Her faith sees clearly all that it is needful to see. She has the purged eye which discerns the great lines on which God works, and the great lines on which our safety and bliss are to be found. Fortune and probabilities fade from her view, and she sees all things depending on God, and all bliss depending on following Him.
2. Her faith braves every danger in the way or duty. Think you a weak or timorous woman would have risked her life as she did? The King was nearer than the hosts of Israel: it were easy to have her falsehood discovered; and if so she dies. But faith dares what nought else dares. An inward moral courage is its continual mark, and at the risk of life she makes her choice.
3. Her faith leads her to cast in her lot with the people of God, and seek to share their fortune. An earthborn faith makes a person trim and endeavour to stand neutralto avoid the fate of Jericho without identifying one’s self with the fortunes of Israel. Rut she says in effect to the men, “Your people shall be my people, and your God my God.” And by hiding them, aiding their escape, counselling for their safety, entering into covenant with them, she chooses her part with the people of God. To this she may be moved by fear more than by love. And love is better than fear. But the fear of God is infinitely better than listlessness, and is the beginning of wisdom. Happy they who see with the clearness, who venture with the courage, who choose with the piety of God’s believing people. Shrink thou from no risk in following Christ. Choose thou the heritage of the people of God: His grace, His pardon, His eternal love. Lastly, observe
III. THE REWARDS OF HER FAITH. Faith has always an exceeding great reward. It passes tremblingly along its anxious path to peace and rest. And so here. Observe how, answering the workings of her heart, God brings nigh His help.
1. She has an open door set before her. Not casually, but by God’s guidance, the spies come for lodging to her house.
2. All needed wisdom is given where she has the will to use it.
3. She is kept safe from the men of Jericho by God.
4. While miraculous incidents in the destruction of Jericho leave her no room for thought of having helped it, she is herself saved, with her father, mother, brethren, and all that she had.
5. An honoured guest of Israel, she becomes the wife of the head of the tribe of Judah, Salomon. Probably he was one of the two spies, Ephraim and Judah being the leading tribes, and heads of the tribes being chosen for such work.
6. Her child was Boaz, one of the brightest and most honourable of Israel’s saints; her daughter-in-law, Ruth the Moabitess; her grandchild’s grandchild, David; and Jesus of Nazareth had her blood in His veins. How little she had dreamt of all that satisfaction, that gracious wealth, and sweet renown! And so it ever is! Cast in thy lot with the people of God. Like them, follow Him, His conscience oracle, and there will be a growing benediction on your life, a various mercypardon, peace, joy of His love, hope of His heaventill, so exceeding and abundantly above what you asked or thought, His mercy will come to you, that you will be “like them that dream;” and when others say, “The Lord hath done great things for us,” your heart will reply, “The Lord hath done great things for us, whereof we axe glad.”G.
HOMILIES BY S.R. ALDRIDGE
Jos 2:9
Rahab’s faith
Since the time when Moses despatched twelve spies to inspect the land, the fame of the Israelites had spread amongst the inhabitants of Canaan. They were on their guard, and it was necessary to act with caution. Joshua sent, therefore, only two men, and that” secretly.” The few are sometimes better than the many. Arriving at Jericho towards evening, they entered into Rahab’s house, there to spend the night. As Rahab is honourably mentioned in the Epistle to the Hebrews as an example of “faith,” and in the Epistle of James as an illustration of the “works” that result from faith, let us consider her faith so far as it is worthy of imitation.
I. IT WAS A FAITH THAT REASONED. It based itself on facts. She mentioned two striking events, the passage of the “sea of weeds,” and the overthrow of the two kings of the Amorites by the Israelitish nation. From these she argued that the God of Israel must be mightier than the gods whom her country worshipped, that He was “Lord in heaven and earth,” and that He would procure for His people the land of Canaan. Thus she took to heart the lessons of the past. Prejudice is strong. It could not have been an easy matter to renounce belief in her own deities, and to acknowledge the supremacy of an enemy’s God. If men consult history they find therein ample evidence of a “power that maketh for righteousness.” And further, the hand of God can be seen as the power that upholdeth righteousness. The history of the Jews is itself a witness to the truth and might of God. The spread of Christianity cannot be accounted for except on the supposition that it was “the work of God.” What the keenest shafts of philosophical ridicule and reasoning rafted to accomplish, that the “religion of the fishermen” soon achieved. It released men from the bondage of grossest idolatry and foulest sin. We may reasonably demand that men should pay to the “God of the Christians” that homage which is His due. We only ask that they will allow facts of religion to press upon them with their proper weight. The wicked may well feel downcast, for the chaff shall be blown away before the wind of judgment. “Who is on the Lord’s side?’
II. IT WAS A FAITH THAT LED TO THE ADOPTION OF PRACTICAL MEASURES.
(a) She hid the messengers. With the proverbial ingenuity of woman, she concealed them behind the stalks of flax piled upon the roof. Possibly the Eastern law of hospitality had some influence upon her conduct, but the narrative shows that Rahab was willing to undergo present risk for the sake of future preservation. Had the spies been detected in her house, death was sure. We do not excuse the falsehoods she told, nor are they commended in Scripture. They were an outcome of her degraded state, and an infirmity which was graciously overlooked by reason of her faith. To have respect to a future good is the duty of every man. The obstacle in the path of many is that they cannot forego present enjoyment. Religion requires us to endure “as seeing Him who is invisible,” to “look at the things unseen.”
(b) She bound the scarlet line in the window. Before letting the men down by a cord, she demanded “a true token” that should assure her of security in the day of assault. The spies gave her an oath pledging their life for her safety, but Coupling with the oath certain conditions to be fulfilled on her part. Here again is Rahab a model of appropriate action. God binds Himself by a covenant to forgive men if they respect the terms thereof. He confirmed His declaration by an oath (Heb 6:17). But only those can be said to “believe” who actually “flee for refuge to lay hold upon the hope set before them.” The Israelites were required to sprinkle the blood upon the lintel of the door post, and similarly must the blood of Christ be sprinkled upon our consciences if we would be unharmed when the destroying angel passes by. Our foreheads must be sealed (Rev 7:8), but not with the mark of the beast (Rev 20:4). If the promises of God are to have effect, we must observe the conditions. Herein many are found wanting. They listen, hesitate, think, but there is no practical faith, no actual recognition of God’s love by accepting His gracious offers. Let the “scarlet line” be visible forthwith! then in the sifting day our interests will be secure. Though the elements crash all around, for us there will be “perfect peace.”
III. A FAITH THAT CARED FOR THE WELFARE OF FRIENDS. Natural affection had not been extinguished by her wretched life. Her trust in the God of Israel brought into clearer light her love for her relations, and she desired their safety. And how can Christians enjoy their salvation without being deeply concerned for the state of those dear to them? As Rahab implored protection for her kinsfolk, so will the followers of Christ commend to their Saviour’s care those whom they love. Rahab’s was intercessory prayer. It is related of a dumb son of Croesus that when he saw a soldier about to kill his father, he burst forth into the utterance, “What! will you kill Croesus?” Moreover, it was required of Rahab that when the siege commenced she should gather her friends within the shelter of her own domicile, otherwise they could not be recognised and saved. It is not sufficient merely to plead with God on behalf of those we love; He expects us to use all possible efforts for their moral safety. It was impossible for Rahab to preserve the whole city. Love dictated the enlargement of her sphere, prudence set reasonable bounds to it. The inhabitants would doubtless have resented her action and advice, and death would have ensued. There is no need for us to seek to justify all that Rahab did. We are only concerned to imitate her in so far as she is presented to us as a model of faith.A.
HOMILIES BY E. DE PRESSENSE
Jos 2:9
Rahab and the spies.
The history of the escape of the Israelitish spies through the assistance of Rahab the harlot, and the reward given her for her services, in the sparing of her life when all her townsfolk perished, is one which presents many moral difficulties. To help the enemies of one’s country is an act severely and justly reprobated by all nations. That which is in itself evil cannot be transformed into good because it is done for a good cause; otherwise we ought to give plenary indulgence to the Society of Jesus. We must beware, then, of extolling the wrong thing which Rahab did. But at the same time we must recognise that she was prompted to it by a nobler motive than that of securing her own safety. Faith in the true God had taken rough possession of this ignorant soul. She had heard of the miracles by which Israel had been brought out of Egypt and led safely through the perils of the wilderness. She says, “We have heard how the Lord dried up the water of the Red Sea for you when ye came out of Egypt, and what ye did unto the two kings of the Amorites,” etc. It is clear, then, that the Canaanites knew enough to acknowledge with Rahab, that “the Lord the God of Israel was God in heaven above and in the earth beneath;” and therefore that they were sinning by still cleaving to their false gods, whose worship was an abomination to the only living and true God. It cannot be denied, therefore, that Rahab gave a proof of faith in the choice which she made between her own people and the people of God. It is this aspect of her conduct alone which is commended in the Epistle to the Hebrews (Jos 11:1-23 :31). We must be careful, moreover, not to exaggerate what she did. She did not betray the secret of her people, she simply preserved the lives of the representatives of the nation which she knows to be enrolled under the banner of the true God. This act of faith saved her, and even won for her the honour of a place in the genealogy of Messiah (Mat 1:5). We occupy a very different position from that of Rahab. No such conflict can arise in our case between duty to the earthly and to the heavenly fatherland, because the weapons of our warfare are not carnal but spiritual. Let it be ours to have the faith of Rahab in the victory of our Divine Head; and let us hold fast this confidence, especially in view of the great conflicts that are before us, between the Captain of our salvation and an unbelieving world. Have we not as much to rest our faith uponnay, far more than Rahab hadin the great victories of the past? We are the soldiers of a General who said, “Be of good cheer, I have overcome the world” (Joh 16:33). To be confident of victory is to have already conquered.E. DE P.
Fuente: The Complete Pulpit Commentary
Ver. 1. And Joshuasenttwo men to spy, &c. Or had sent, as the Margin of our Bibles more properly renders it. Joshua had certainly sent the spies to Jericho before he issued in the camp the order mentioned ver. 10, 11 of the former chapter. This supposition removes every difficulty that can arise in this history with respect to the order of time, and clears up the 22nd verse of the present chapter. Moses had succeeded so indifferently in sending spies before to discover the land of Canaan, that it is surprising, at first view, that Joshua should venture to recur to this method. But, not to mention that he might be determined to it of his own mind, or perhaps by the express commands of God, without any solicitation on the part of the people, it appears, that he sent these two spies secretly, and that to him only they reported the success of their commission. As an able general, prudence required that Joshua should gain a knowledge of the place which he purposed to attack: his confidence in the divine promises did not exclude a diligent and judicious employment of such second causes as might favour the success of his enterprize. We would, therefore, translate the beginning of the verse in this manner: And Joshua, the son of Nun, had secretly sent out of Shittim two men to espy, and had said, &c. See Houbigant. By the land which Joshua orders them to go and view, we are not to understand the whole land of Canaan, but the environs of Jericho: the city, its avenues, its situation, its fortifications, the troops defending it; in a word, every obstacle that he would have to surmount in order to make himself master of it. The city of Jericho, situated in a wide plain according to Josephus, was but about seven miles and a half distant from Jordan. Maundrel says, that he came from Jericho to the banks of Jordan in two hours; which answers pretty nearly to the former calculation.
And they went, and came into an harlot’s house, named Rahab The doubtfulness of the term used by the sacred writer, to signify Rahab’s mode of life, has divided interpreters. It may equally signify a hostess, and a prostitute. Onkelos takes it in the former sense, making Rahab to be the keeper of a public house, who received, victualled, and lodged strangers. Josephus, and several rabbis, are of the same opinion, which has also its partizans among Christians. St. Chrysostom, in his second sermon upon Repentance, twice calls this woman a hostess. It does not appear by the text, say some, that she followed any other trade; and it is improbable, that Salmon, who was one of the chief heads of the house of Judah, and was one of the ancestors of the Messiah, would have married her had she been a prostitute. And yet it must be owned, the greatest probabilities, in this particular, are against Rahab. The Hebrew word zonah constantly implies a prostitute. Thus the LXX understood it, and two apostles have approved of their version; see Heb 11:31. Jam 2:25 which they would not have done, considering her as a woman whose memory they ought to hold venerable, had they not been constrained by the laws of truth. Besides, it is observable, that, in this relation, Rahab says not a word of her husband or children, when she begs the life of her kinsfolks; which, considering the trade she carried on, must naturally render her suspected. We may add with Serrarius, that, perhaps, Rahab was one of those young women, who, in a religious view, devoted herself to impurity in the idol temples. The same critic supposes the moon to have been the tutelary deity of Jericho. See Calmet, and Lev 21:7.
And lodged there Supposing Rahab to have actually lived in an irreproachable manner, it is nothing surprising to see the spies sent by Joshua on this discovery come by night to lodge at her inn. Whatever were her modes of life, her house was the most favourable place for the execution of their design. And it is sufficiently evident, from reading the sequel of this history, that God himself conducted them thither by a special direction of his providence.
Fuente: Commentary on the Holy Bible by Thomas Coke
2. The sending out of the spies to Jericho
Joshua 2
a. Sending of the Spies, and their Reception by Rahab
Jos 2:1-7
1And Joshua the son of Nun sent out of Shittim two men to spy [as spies] secretly, saying: Go, view the land, even [and] Jericho. And they went, and came into an harlots lots house, named Rahab, and lodged [lay down] there. 2And it was told the king of Jericho, saying, Behold, there came men in hither to-night of the children [sons] of Israel, to search out the country [, land]. 3And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which [who] are entered into thine house, for they be come to search out all the country [land]. 4And the woman took the two men, and hid them, and said thus, There came men unto me 5[and said: True,1 the men, came to me] but I wist [knew] not whence they were; and it came to pass about the time of shutting of the gate, when it was dark, that the men went out; whither the men went, I wot [know] not: pursue after them quickly for ye shall overtake them. 6But she had brought them up to the roof of the house [omit: of the house2], and hid them with the stalks of flax, which she had laid in order [spread out, or stacked up for herself] upon the roof. 7And the men pursued after them the way to [the] Jordan unto [to] the fords: and as soon as they which pursued after them were gone out, they shut the gate.
b. Rescue of the Spies by Rahab on their Promise to her that, in the taking of the Land, they would spare her and hers
Jos 2:8-21
8And before they were laid down, she came up unto them upon the roof; and she 9said unto the men, I know that the Lord [Jehovah] hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint 10[, melt] because of you. For we have heard how the Lord [Jehovah] dried up the water of the Red Sea for [before] you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites that were on the other side [of the] Jordan, Sihon and Og, whom ye utterly destroyed [ye devoted3]. 11And as soon as we had heard these things, our hearts [heart] did melt [, flow down], neither did [does] there remain any more courage in any man, because of you [ch. Jos 5:1]: for the Lord [Jehovah] your God, He is God in heaven above, and in earth beneath. 12Now therefore [And now], I pray you, swear unto me by the Lord [Jehovah], since4 I have showed you kindness, that ye will also show kindness unto my fathers 13house, and give me a true token [a token of truth]; and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have 14[ch. Jos 6:23; Jos 6:25], and deliver our lives from death. And the men answered her, Our life for yours, if ye utter not this our business. And it shall be,5 when the Lord 15[Jehovah] hath given us the land, that we will deal kindly and truly with thee. Then she let them down by a [the] cord through the window: for her house was upon the town-wall [in the wall-side, Gesen.], and she dwelt upon the wall. 16And she said unto them: Get you to the mountain, lest the pursuers meet you, and hide yourselves there three days, until the pursuers be returned; and afterward may ye go 17[go ye] your way. And the men said unto her, We will be [are] blameless of this thine oath which thou hast made us swear, [unless thou doest what we now say to thee]. 18Behold, when we come into the land, thou shalt bind this line of scarlet [crimson] thread in the window which thou didst let us down by: and thou shalt bring [gather] thy father, and thy mother, and thy brethren, and all thy fathers household home unto thee. 19And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless [blameless, as Jos 2:17]: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. 20And if thou utter this our business, then we will be [are] quit [blameless] of thine oath which thou hast made us to [omit: to, as Jos 2:17] swear. 21And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet [crimson] line in the window.
c. Return of the Spies to Joshua
Jos 2:22-24
22And they went, and came to the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not. 23So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befel them. 24And they said unto Joshua, Truly [omit: Truly6] the Lord [Jehovah] hath delivered into our hands all the land; for even [and also] all the inhabitants of the country [land] do faint [melt] because of us.
EXEGETICAL AND CRITICAL
a. Jos 2:1-7. Sending out of the Spies and their Reception by Rahab. Probably still the same day on which Joshua had received the divine command to cross the Jordan, he sends forth secretly two spies to go over to Jericho, which was somewhere about fourteen miles distant.
Jos 2:1. Shittim, Num 33:49, Abel-shittim, i. e. Meadow of the Acacias, from , acacia, probably lying northward from Beth-jeshimoth in the land of Moab, the last camping-place of the Israelites east of the Jordan, at the outlet of the Wady Heshban, known from the history of Balaam (Num 25:1; Mic 6:5), not far from the Jordan, 60 stadia = 3 hours from the place of crossing according to Josephus (Ant. iv. 8, 1; v. 1, 1; Bell. Jud. iv. 7, 6). Near to this evidently well chosen camp-ground (Num 24:5-6) lay the city of Beth-peor, where Moses delivered his last discourse and was buried (Deu 4:46; Deu 34:6). Compare, further, Knobel on Num 22:1, [and Stanley, S. & P. p. 291 f. Am. ed.Tr.]
Spies. According to the LXX. two young men, nothing like which is said in the Heb. here, but in Jos 6:23 we learn that the spies were young men. At all events Joshua would choose brave and prudent men for this mission, because, having himself been one of the twelve spies (Num 13:9) he knew from experience the dangers to which they would be exposed. He takes only two and sends them secretly (, prop.: Silence, here used adverbially) that the enemy might get no intimation of it.7 Should he have done this? the question has been asked.8 Toward the answer it may be said, That the use of human prudence, with all trust in divine providence, is not only allowable, but often also a binding duty. Joshua ought not, in his position as a general, to enter into a strange and hostile land without having explored it first. He proceeded in full conformity with the example of Moses, Numbers 13.
Jericho. Written here and everywhere in our book , but in the Pent. only , Keil; 1Ki 16:34, ; a very strong city (Jos 6:1), the key to all the land west of the Jordan, the city of palm-trees ( , Deu 34:3; Jdg 1:16; Judges 2 Jos 23:15); in the LXX., in the N. T. (Mat 20:29; Mar 10:46; Luk 18:35; Luk 19:1; Luk 10:30, Heb 11:30), and in Josephus (Bell. Jud. iv. 8, 3), I; in Strabo xvi. 2, 47, ; the city of odors and fragrance (from ,, fragrant place; the ending being for , comp. ,, Gesen.9); just as far west of the Jordan as Shittim was east of it. The immediate vicinity of Jericho is very fertile. As the climate approximates to that of Egypt the harvest is ripe here by the end of March. Toward the Jordan, however, the surface is arid, and the region between Jericho and Jerusalem was a rocky wilderness,the Quarantania, not even to this day entirely safe for travellers (Luk 10:30). Comp. Furrer, pp. 149, 151154.
The spies successfully reach Jericho, towards evening (Jos 2:2); at a time, therefore, when the courtezans traversed the streets (Pro 7:9 ff.; Isa 23:16); they met with Rahab and followed her to her house (Knobel). She was a , (Heb 11:31; Jam 2:25), and not an innkeeper , (Josephus, Ant. v. 1, 2, Chald., Rabb., Vatab., Hess, Hist. of Josh. i. p. 37). Her name is mentioned also in the Genealogy of Jesus (Mat 1:5) where she appears as wife of Salma or Salmon, and mother of Boaz. The Rabbins derive from her eight prophets and priests (Knobel). The Epistle to the Hebrews, and that of James celebrate her memory and glorify her faith and her works (Heb 11:31; Jam 2:25). See on this the Doctrinal and Practical below. In our narrative she is seen as a very prudent person (Jos 2:4), of great presence of mind, degraded indeed, but by no means sunk in vice, and who therefore has intimations of the power of Jehovah the Almighty God (Jos 2:10-11).
To-night ( as in Gen 19:5; Gen 19:34, here more precisely defined Jos 2:5). The king of Jericho receives word that in the evening twilight two strange men have arrived in Jericho and been received into Rahabs house. Perhaps there were, as Calvin conjectures, men standing at the gates, to notice suspicious people, especially as they were aware, no doubt, in Jericho, of the intentions of the Hebrews beyond the Jordan. The king sends to Rahab, therefore (Jos 2:3), and demands that she shall give up the men. At the same moment (not earlier, as Keil supposes) she hides the spies, as the demand of the kings servants was probably made from the outside, with which the bring forth (Jos 2:3) plainly agrees. She boldly lies to the kings messengers (Jos 2:4-5) who go away, frustrated, in order to pursue as soon as possible Joshuas spies, whom they suppose to have escaped and fled toward the Jordan (Jos 2:7).
Jos 2:3. Notice the full circumstantiality of the kings command.
Jos 2:4. In the suff. sing, is not to be changed into , but is an instance rather of the free discourse in which one passes from the plural to the singular (comp. Ewald, Gramm. 309 a.).10
I knew not… . . Spoken with the air of simplicity.
Jos 2:5. And it came to pass about the time of shutting of the gate. Heb. as Gen 15:12, , and it came to pass about the time of the going down of the sun (cf. Gesen. 132, Rem. 1).
When it was dark, , De Wette: as it grew dusk. It may, however, well be translated, when it was dark, since in the East, night comes on soon after sundown, and the evening twilight (, Job 24:15; Pro 7:9) is of very short duration, so that sometimes signifies simply night (Isa 5:11; Isa 21:4; Isa 59:10).
Jos 2:6, relates further where and how Rahab had hidden the spies (Jos 2:4) on the roof, under the stems of flax. The roof was flat (Mar 2:4) According to the Jewish law it must be provided with a battlement (Deu 22:8), that blood should not come upon the house by any one falling therefrom. Here many men, as Starke observes, might stay together, Jdg 16:27 (comp. also Act 2:1); they could walk about there within the battlement securely (2Sa 11:2); could speak from thence to others (Mat 10:27), and there they used to pray (Act 10:9). The Romans also, but not all, had such roofs, and not over the whole house; but parts of some of their houses were furnished with such flat roofs which were called solaria, because they lay exposed on all sides to the sun, and also mniana, as the Italians now also call them altana. , LXX. correctly , Vulg. stipula lini, therefore flax-stalks, not cotton, as De Wette (cf. also Furrer p. 151, obs. 2), following the Arab. translation will have it, since and or are everywhere else used only of flax (Knobel). Unbroken flax is meant, the stalks of which, about Jericho as in Egypt, reach a height of more than three feet and the thickness of a reed (comp. Winer, Realw., s. v. Flachs [and Smiths Dict.])
Jos 2:7. To the fordsA more exact determination of the way, and not to be referred to they pursued after. The fords themselves cannot be identified; one may consult the maps, especially Van de Velde, who gives a road from Jericho southeastwardly to a ford.
c. Jos 2:8-21. Rescue of the Spies by Rahab, on their Promise to her that in the taking of the land they will spare her and hers. After the departure of the royal messengers Rahab goes up on the roof to the spies, describes to them the faint-heartedness of the people, desires an oath from them as security that they will show kindness to her and her family in return for her kindness to them, and after receiving this lets the men down by a rope through the window (Jos 2:8-15).
Jos 2:9. Jehovah. The word is remarkable as used by Rahab, but she might easily, as even Knobel grants, be acquainted with the name of the God of Israel, as the people had already camped long in the neighborhood.
Terror is fallen upon us [, suff. having the force of obj. Gen.], Deu 2:25; Deu 11:25, cf. particularly Exo 15:13-16. The vision which was there expressed in Moses song of triumph (Jos 2:15) has now been fulfilled. The inhabitants of the land melt away for fear; for they have heard how God (Jos 2:10) has dried up the Red Sea (Psa 106:7; Psa 106:9; Psa 106:22; Psa 136:13, Heb. reed-sea, sea of reeds, and in Egypt, Schari-sea (schari = reed) i. e. the Arabian Gulf; and have heard also how ill it has gone with Sihon king of the Amorites (Num 21:21-31; Deu 2:30-37), who refused the Israelites a passage through his land (Num 21:23; Deu 2:30), and after him with Og king of Bashan (Num 21:33-35; Deu 3:1-7). Both have lost land and people by the edge of the sword, and the recollection of this victory lived yet in the memory of after ages, as may be seen from Psa 136:19-20. Gesenius derives from = , from which also , sweepings, filth (, , 1Co 4:13), comes. Granting the correctness of this etymology, the name Sihon might perhaps be rather a nickname which the Hebrews had applied to the Amorite chief than his real name; but this we will not assume to decide. The name , from , according to the Arab., to bend, med. E. to be bent, crooked = the crooked one, would suit well with that supposition.
Ye devoted (, Hiph. of ). The ground signification of the unused Kal is to cut off,11 in support of which we may compare partly , a sickle, and partly the related words , ,. Accordingly is that which is cut off, separated, and especially, separated for God, devoted to him (Lev 27:21; Lev 27:28-29; Num 18:14; Deu 7:26; Deu 13:18; Jos 6:17-18; Jos 7:1 ff.; 1Sa 15:21; Eze 44:29), and that too without a possibility of redemption, (Rom 9:3; 1Co 12:3; Gal 1:8-9; 1Co 16:22),12 (Gal 3:13). Objects of such a doom might be persons, as here Sihon and Og (comp. further 1Ki 20:42; Isa 34:5) or things (Jos 6:17-18; Jos 7:1 ff.). Therefore is to put something under the ban, to doom, i. e. to consecrate or devote it exclusively to Jehovah without a possibility of redemption, whereby the consecrated object perishes, being destroyed. Thus the word is to be understood here as often in our book, Jos 8:26; Jos 10:28; Jos 10:37; Jos 11:21; Joshua 13 found in Jos 11:12, as in 1Sa 15:8, having with the edge of the sword appended. [See further on this subject the exeget. note on Jos 6:17, and the doctrinal and ethical there, No. 1.]
Jos 2:11. Neither did there remain any more courage, that is, on account of fear. Differently in 1Ki 10:5, where there was no more spirit in her expresses the result of astonishment,Rahab recognizes God as the Almighty and Omnipresent, a knowledge which is possible to the heathen (Rom 1:19-21).
Jos 2:12. A token of truth, Heb. , a sign, , tessara, as in Exo 3:12; 1Sa 2:34; 1Sa 10:7; 1Sa 10:9; 2Ki 19:29; 2Ki 20:8-9; Isa 7:11; Isa 7:14; Isa 38:7; Isa 38:22; Luk 2:12; 2Co 12:12; 2Th 3:17. [Sign of truth, i. e. a sign by which they guarantee to her the truth, or reality of the exhibition of the desired by her, Keil.] Knobel interprets: a proof, an evidence (Job 21:29), that you are honest and true men, and supposes further that Rahab points them to the moral law, which for a favor shown prescribes a thankful and true return, and he rejects the common supposition of an outward sign, with the remark that this would have been demanded by her not till after the request in Jos 2:13, and would have been given by the spies now before they were let down.14 But (1.) such a sign might be required just as well before as after the request in Jos 2:13; (2.) all the passages quoted above, especially 2Ki 20:8-9; Isa 7:11; Isa 7:14; Isa 38:7; Isa 38:22; Luk 2:12; 2Th 3:17, favor the common explanation which is supported by an actual instance in 1Sa 18:3-4; (3.) in Jos 2:18 the crimson line is in fact given as such a token; (4.) Rahab might provisionally content herself with the oath given in Jos 2:14, although the sign was not yet given her, but she received it afterwards.
Jos 2:14. Our life for yours, [lit. our soul instead of yours for death, anima nostra pro vobis moriatur, Maur,] i. e. You with the population of Jericho are threatened with death, but it shall not strike you but us, if we prove false; God shall in this case destroy us instead of you (Knobel).
Jos 2:15. Her house was, etc. The house was built against the city wall, but she dwelt on the city wall, that is, her chamber was in the upper story of the house, which rose above the wall. Many such houses still stand in old cities, as along the Rhine, for instance.15 As the spies were rescued here so was Paul (Act 9:25) at Damascus. Starke makes here the following honest observation: It was generally held, particularly in ancient times, punishable to leap or climb over a wall; but we readily see that this was so considered properly on account of the wanton contempt that was shown, comp. Neh 4:2. But here the thing was done to save the lives of innocent people and servants of God; besides, as has already been seen, Rahab was no longer bound to seek the interest and honor of her town, accursed and doomed by God.
The men have reached the ground and stand below. Rahab, from above, advises them to turn to the mountain, while they point out to her the special conditions on which they will keep the oath; and then go their way (Jos 2:16-21).
Jos 2:16. Get you to the mountain. Probably the cavernous mountain to the north of Jericho, which the Arabs now call Kuruntul (see Robinson, 2:303 [Quarantania, see Stanley, S. & P 301 f.]). On the road to the Jordan the kings messengers would undoubtedly have met them, as Rahab implies in the beginning of her counsel, lest the pursuers meet you.
Jos 2:17. We are blameless, etc. To understand these words we must supply: Unless you do what we shall now say to you, Gen 24:41.
Jos 2:18-20. This line of crimson thread = is line, not rope, . This line was spun out of crimson thread ( ). is the crimson color produced by , Coccus ilicis, Linn, a cochineal insect living on the holm-oak, the larv of which yield the crimson dye (crimson, from the Arabic name of the insect, Kermes). This line is to be distinguished from the cord (Jos 2:15), and not identified with it as is done by Luther, who even connects the relative clause ungrammatically with instead of , as Knobel also approves. This is the token given by the spies to Rahab, and by her (Jos 2:21) fastened to the window.16 A thick red cord would hardly have been proper for this, as Schulz perceived when he remarked: Neque etiam probabile est, eundem ilium funem, quo Rachab in demittendis exploratoribus usa sit (Jos 2:15), fenestr alligatum fuisse, uti Lutheri versio vernaeula statuit multis sequacibus; funis enim iste facilem suspieionem movisset, exploratores in Rachabis dibus qusitos ejus restis ope demissos esse, cum contra tenue ae leve filum collineum nihil suspecti haberet. This view is held also by Maurer and Keil, and before Schulz, by J. D. Michaelis. From its bright red color the line was visible at a distance. But how did Rahab reach the line when the men were below and she above at the window? They probably fastened it to the cord which she then drew up. To this first condition the spies add a second, namely, they would be clear of their oath also if she did not gather all her relatives into her house, which they were not to leave (Jos 2:18-19). The third and last condition is that Rahab shall betray nothing (Jos 2:20).
His blood be upon us. Blood = blood-guiltiness, responsibility for blood, Gen 37:26; Lev 17:4. In this signification we have the plural also . Hence , , house, city of blood, 2Sa 21:1; Eze 22:2; man of blood, Psa 5:7; Psa 26:9. Compare besides Mat 27:19; Mat 27:24-25.
Jos 2:21. She fastened the line in the window, not the cord.
c. Jos 2:22-24. Return of the Spies to Joshua. The last verses of the chapter relate the return of the spies who, after tarrying three days in the mountain, recrossed the Jordan [probably by swimming, as the water at this season was too high to ford.Tr.] and came with joyful tidings to Joshua (Jos 2:22-23).
All that befel them. The is synonymous with Gen 42:29 (Keil) On , to overtake, befall, comp. Exo 18:8; Num 20:14. Similarly , Gen 42:29. (Knobel)
Jos 2:24 contains the most important part of their report, that the inhabitants of Canaan were very much dispirited and fearful (, as in Jos 2:9).
DOCTRINAL AND ETHICAL
1. Besides that Rahab has received an honorable position in the genealogical record of Jesus (Mat 1:5), she is mentioned with praise by the author of the Epistle to the Hebrews (Heb 11:31) as well as by James (Jam 2:25), as a woman of vigorous faith. The former of these, as Retschi observes (Real-Encyklop. xii. 514), is followed by Clemens Rom. who not only makes Rahab a pattern of and , but praises in her a certain , since he finds in the red line a sign of the redemption through Christs blood of all who believe and hope in the Lord. This red line is applied allegorically by Starke also, This red, scarlet precious line, he says, leads us to the blood of the paschal lamb of the O. T. … but still more plainly points us to the precious, crimson blood of Jesus, shed for us, etc., by which we are upheld and kept unto salvation, as Rahab and her family were kept alive and safe by that red line.
It need scarcely be said that the Scripture itself knows nothing of this signification of the red line, and yet it may be well worth while to subject the two passages, Heb 11:31 and Jam 2:25, to a brief examination. In Hebrews 11 it had just been said that the walls of Jericho fell down through faith after they had been compassed about by the Israelites seven days. Then we read: by faith the harlot Rahab perished not ( ) with them that believed not (,) since she received the spies with peace ( , Luth.: with friendship). Faith is thus ascribed to her as to the Israelites, that faith, namely, which is the substance a confident expectation () of that for which one hopes, and the evidence, or conviction of the reality of things not seen (Heb 11:1). She is also called, honestly, , while the Rabbins (see above, after the example of Josephus, Ant. v. 12, 7), uniformly make of her an inn-keeper, or also a concubine (Kimchi). On the same track Christian interpreters followed later, proposing to translate the stranger or heathen woman. But in this matter we must abide by the historical truth of the Epistle to the Hebrews, as Matthew also, in bringing in Tamar, Rahab and Bathsheba into the genealogical register, without doubt aimed to show the Jewish-Pharisaic spirit that there was a higher righteousness than that of outward Jewish holiness (Lange, Comm. on Mat 1:5). By her faith Rahab was led to this higher righteousness, and rose above the fact that she had until then been a heathen and a harlot (Lange, l. c.). Therefore she perished not with the unbelievers when she had received the spies with peace. Her faith in the God of heaven and earth (Jos 2:11) had so sharpened her sight that she distinctly foresaw the conquest of the land (Jos 2:9) and clearly perceived the disheartened mind of the Canaanites. It was a strong faith, which showed its fruits in works of love (Gal 5:6). Hence James places her beside Abraham (Jos 2:24) and says of her that by () works she was justified; likewise also was not Rahab the harlot justified () by works since she received the messengers ( not , as in Heb 11:31) and sent them out another way. We first notice here that, as in Hebrews 11, Rahab is called , then that her practical faith exhibited in the reception of the spies is praised, as Abrahams practical faith manifested in the offering of Isaac is in Jos 2:21. But yet it is in James also expressly faith (Jos 2:22) which constitutes the principle of all outward conduct. Therefore, since we must deny all fundamental difference between Paul and James, we cannot agree with Retschi in saying (ubi sup.): The author of the Epistle to the Hebrews brings forward Rahab as an example of faith, and James (Jam 2:25) consistently with his position, as an example of righteousness through works. For, in reference to , Lange has hit the truth when he says on this passage, The term means with James, according to the O. T. way of speaking but with a N. T. depth, that God declares righteous in the theocratic forum before the theocratic congregation regarded as permanent. It is the divine declaration of the proof [proved reality?] of faith in Gods kingdom and for it, while the of James, or the of Paul is an act which passes simply between God and the sinner in the forum of his consciousness. In this theocratic sense now Rahab was justified, not merely in that her life was granted (Joshua 2; Jos 6:22 ff.), but in that, still further, she became a highly honored mother in Israel Lange, Comm. on James in l. c.). Her faith was not a dead faith but living and effectually active. But faith remains ever, even according to the view of James, the principle of her action, for he adds in confirmation of this (Jam 2:26): For as the body without the spirit is dead, so is faith also without works dead. Faith must perfect itself through works (Jos 2:22) that it may suffice for justification not only before God but also before the congregation. So was it with Abrahams and also with Rahabs faith. Both stand justified before God and before men; before God immediately through faith, before men through faith, evincing, certifying, displaying itself in works.
[If God acts He goes beyond the limits of the existing dispensation, and oversteps his established relationships with man. It is thus that the divine nature of Jesus, and the divine rights of his person, manifested themselves. He was sent only to the lost sheep of the house of Israel. That was the limit of his formal relationship with men. But if faith lays hold of the goodness of God, can that goodness deny itself, or limit itself, to those who for the time being were alone the subjects of his dispensation? No, Christ could not say, God is not good, I am not good, to the degree you have imagined. How could God deny himself? The Syrophenician woman obtains what she asks for. Precious prerogative of faith, which knows and owns God through everything; which honors Him as He is, and ever finds Him what He is!
Wherein was manifested that faith in Rahab which the Apostle cites as a pattern? Admirable proof that the way in which God acts in grace is before and above law, that grace overleaps the boundary which law ascribes to man, even while maintaining its authority,an authority, however, which can only manifest itself in condemnation. What then was Rahabs faith? It was the faith which recognizes that God is with his people, all weak and few as they may be, unpossessed of their inheritance, wandering on the earth without a country, but beloved of God. If Abraham believed God when there was not a people, Rahab identified herself with this people when they had nothing but God. Darby, p. 309.Tr.]
But Rahab lied to the messengers of her king. Did this falsehood also come through faith? Certainly not; rather in it she showed her natura disposition, precisely as it was with the Hebrew midwives (Exo 1:19) who, although they feared God (Exo 1:17), nevertheless deceived Pharaoh; or with that woman at Bahurim (2Sa 17:18-20), who denied that Ahimaaz and Jonathan, Davids spies, were with her when Absaloms servant sought them. Abraham on the other hand, when Isaacs perplexing question (Gen 22:7) tempted to a so-called white lie, answered from faith (Gen 22:8) and gave in so doing an example for every one in such cases.
[Added from Keil by the translator The falsehood with which Rahab was shrewd enough not only to turn off all suspicion of her being in collusion with the men of Israel who had come into her house, but also to lead the further pursuit of them away from her house, and to frustrate the attempts to capture them, can be excused neither as a lie of necessity to accomplish a good end, nor with Grotius on the unfounded plea, that ante Evangelium mendacium viris bonis salutare culp non ducebatur. Nor can it be explained as either allowed or even praiseworthy, because the author simply reports the fact without judgment of his own, nor yet because Rahab, as appears from what follows (Jos 2:9 ff.), being persuaded of Jehovahs omnipotence and of the reality of the miracles wrought by God for his people, acted in pious faith that the true God would give the land of Canaan to the Israelites, and that all opposition to them was vain and a resistance to Almighty God himself. For a lie is and always must be a sin. Although, therefore, Rahab in this was moved by no thought of protecting herself and her family from destruction, and the disposition from which she acted was rooted simply in faith in the living God (, Heb 11:31), so that what she did in this disposition for the spies, and so for Gods cause, is reckoned to her for righteousness ( , Jam 2:25), still the course which she adopted was a sin of weakness, which for her faiths sake was graciously forgiven her,an infirmitas, qu ipsi ob fidem gratiose condonata est. Calov.Tr.]
2. That the spies gave their oath was quite proper, since necessity required it. Generally in antiquity, and so also among the Israelites, the taking of oaths was much more common than with us (Gen 24:37; Gen 1:5.; Jdg 21:5; 1Sa 14:24 etc., Mat 14:7), and this was especially the case in private intercourse. To avoid, as far as possible, the use of Gods name in this, they in later times availed themselves of other objects by which to swear, as clearly appears from Mat 5:33-37; Mat 23:16 ff.; Jam 5:12. Against such frivolous swearing both Christ and the Apostle James speak, while both alike indicate the ideal of Christian truthfulness in that yea should be yea, and nay, nay. The more our life and the life of others approaches to perfection, the less need will there be of oaths and confirmation of the nature of oaths. In the private intercourse of Christians with each other, this is indeed the case now wherever the spirit of Christianity is in any considerable degree active in their hearts. The state also will have to strive after this, but as things in general now are, and representing as it does the law and not the gospel, it cannot yet forego the oath as a means of justice.17 Therefore the Christian also, out of obedience to the powers that be (Rom 13:1) will have to submit to the taking of the oath. The rejection of the oath by Anabaptists, Mennonites, and Quakers, was closely connected with that of military service, and with the refusal to assume public offices, and rested on antinomianism.That to pledge the soul, therefore the life, as is done here, Jos 2:14, and elsewhere in the O. T., is not allowable for us Christians, needs no argument. On the other hand, it is carefully to be observed, and has with right been specially pointed out by interpreters of this passage, what care the spies take with the conditions, under which they should be clear of their oath; how precisely they put them in form, how clearly and plainly they express them, that they might not afterwards be charged with perjury (Jos 2:14; Jos 2:17 ff.) Another example of great conscientiousness in reference to an oath, see in Jos 9:19-20.
HOMILETICAL AND PRACTICAL
The sending of the spies to Jericho. (1.) Sending forth and reception by Rahab (Jos 2:1-7); (2.) their rescue (Jos 2:8-21); (3.) their return to Joshua (Jos 2:22-24).The heathen woman Rahab as a heathen of true faith, with reference to Heb 11:31; Jam 2:25.Base things before the world and things which are despised has God chosenproved by the example of Rahab especially as presented by Mat 1:5. Comp. 1Co 1:28.How faith sharpens discernment concerning the condition of an individual or of a whole people.Despondency as a result of heathen sentiment and life.Even yet we may hear what the Lord does if only we will hear.The glory of God as (1.) above in heaven, and (2.) below, on the earth.One should care not only for himself but for all those belonging to him.Rahab as a faithful daughter and sister.Kindness and truth a beautiful ornament of God, not less also of men.The rescue of the spies out of Jericho and that of Paul out of Damascus compared with each other (Jos 2:15; Act 9:25). Good advice ought always to be received. Proceed carefully when you have to take an oath, that no one afterwards may charge you with its violation.Of an oath; (1.) when is it allowable? (2.) what is it? (3.) what results from it?Let it be as you saymuch spoken in few words.The joyful return of the spies to Joshua with praise and thanksgiving to the Lord.
Starke: Christian! To us also heaven is promised, Luk 13:24; Col 3:1-2 [Heb 4:1; Heb 4:11]. Truth and friendship are never better sought than in extreme danger.Womans craft exceeds all craft, therefore beware of it. By Gods name only should one swear, Deu 6:13, Zep 1:5.How sacred and inviolate must the oath have been at all times among the Israelites, when even a heathen woman would trust her life to it. O, that Christians would observe this, and keep their oaths also sacred and inviolate! Ecc 5:4.In making contracts men should explain themselves clearly to each other, and use no ambiguous language.Christians should be silent, for a loquacious tongue brings many into sorrow, Pro 13:3; Pro 13:16; [Jam 2:2 ff.]. In time of persecution to conceal ones self is quite proper for the ministers and servants of God also. God can soon take courage away from enemies.
Hedinger: While one has ordinary means one should use them; but if these fail one may betake ones self to Gods immediate help. We enter not by the little side door except when the great portal is shut. Even the greatest sinners when they truly repent, are agreeable to God (Jer 5:3). One discreet and faithful person in a house is wont to cause much good; where, on the contrary, all are careless and secure, then it often happens that they all perish together (Gen 39:2-5).
Cramer: For the best good of his country every patriot should give himself up even to the hazard of body and life (1Sa 17:41). Those who are on their journeys God can wonderfully keep from dangers, Psa 31:21; Psa 91:1.
Osiander: Right faith breaks forth thus in free confession of the truth, magnifying and praising God, and streaming out in love towards fellow men.
[Matthew Henry: There are many who before their conversion were very wicked and vile, and yet afterward come to great eminence in faith and holiness.They who truly believe the divine revelation concerning the ruin of sinners, and the grant of the heavenly land to Gods Israel, will give diligence to flee from the wrath to come, and to lay hold on eternal life, by joining themselves to God and to his people.They that will be conscientious in keeping their promises will be cautious in making them, and perhaps may insert conditions which others may think frivolous.Sinners frights are sometimes sure presages of their fall.
Thos. Scott (on Jos 2:12-13): When we really discover the danger to which our souls are exposed, from the wrath of an offended God, and are earnestly seeking salvation, we shall begin to feel for those who are not sensible of their own lost condition. This will induce us to attempt what we can to forward the salvation of our beloved friends and relations; and thus they who have been the grief and disgrace of their families, may, by the grace of God, become their protection as well as ornament.Tr.]
Footnotes:
[1][Jos 2:4.So the lexicographers and interpreters with one consent understand .Tr.]
[2][Jos 2:6.Of her house is purely superfluous. The LXX. had substituted for , and the Vulgate combined both notions, and was followed by the English Version.Tr.]
[3][Jos 2:10.. The meaning of this verb is well indicated in the Exegetical Note on the verse. It seems very desirable to express it more specifically than is done by the vague phrase utterly destroyed. In employing for this purpose, throughtout, the word devote, which is used Lev 27:28-29, Num 17:14, etc., it is to be regretted that we have not a cognate noun to denote the devoted object. Still we may come near to the Hebrew directness by adhering to devote, devoted thing, etc. Tr.
[4][Jos 2:12. ut alias spissime significat quod . Maur. To imitate exactly the Hebrew construction is not possible in idiomatic English. A nearer approach to it would be: Swear. … that I have shown you kindness and ye will also show kindness to my fathers house, and give me a token of truth (Jos 2:13), and save alive, etc. Fay explains by inserting after that [as], De Wette, because, and both omit, of course, the and before give me, or rather substitute also. Either way gives us substantially the proper sense so far, but whether the verbs and and are to be translated as cordinate with and subordinate to (which they grammatically are), or as cordinate with the latter, the practice of interpreters differs. We incline to side with Masius, who translates the verbs in question as all depending alike on : jurate. … Vos usuros esse. … pietate; et daturos. … conservaturosque . … crepturosque.Tr.]
[5][Jos 2:14.Modify, and connect the two sentences thus: Our life for yours! If ye utter not this our business, them it shall be that when, etc.Tr.]
[6][Jos 2:24. simply introduces the following clause as quoted. See Gesen. Lex. B. 1, b.Tr.]
[7][The accent connects with , and it is probable that the secrecy is to be understood as referring equally to the Israelites and to the Canaanites. Maurer would seem to confine it to the former. He quotes Schultz as follows: Cum Josua tristi experientia edoctus (Num 13:14) sciret, quantum periculi habere posset exploratorum et multitudo et missio publica, duos tantum eosdemque clam atque inscio populo emisit, ne, si tristia referrent, in vulgus dimanaret narratio, timidoque ac fracto animo fierent Israelit lto cteroquin duorum que ac plurium nuntio facile alacriores futuri.Tr.]
[8][E. g. by Masius in loc., who formally discusses the question and decides it in favor of Joshuas course.Tr.]
[9][For other derivations and other forms of the word, see art. Jericho, in Smiths Bibl. Dict. where also a full topographical and historical account of the city may be found. See Stanley, S. & P. pp. 299304.Tr.]
[10][Speculations of the Rabbis on this, given by Masius, are curious. This use of the sing. R. Solomon thinks to indicate both the delay of the woman in hiding them, and the narrowness of the place in which they were stowed away. RR. Kimchi and Levi, however, suppose them to have been hid not in one and the same place, but each one separately, either that the flax piled on them both might not rise too high and become thus an object of suspicion, or lest they should both be discovered at once. …. What is handed down in the Commentary which we have said to be called Tanhuma, is a Jewish dream, to wit, that when the woman had hidden Caleb, the other, Phinehas, said to her: I am a priest. Now the priests, being like the angels, are visible when they please to be, when not they are not perceived; therefore the other one alone, not he, was hidden by the woman. Com. in Josuam, in loc.Tr.]
[11][So Winer (Simonis Lex.); Gesen. and Frst take separate views of the etymology of the verb, but all agree as to the meaning of this form.Tr.]
[12][See Smiths Dict, of the Bible, art. Anathema.Tr.]
[13][Whatever unholy object was devoted to Jehovah, being. of course, incapable of use, for him and for his cause, and in abomination in his sight, must needs be destroyed.Tr.]
[14][Keil also supposes that this sign consisted in nothing else than the solemn oath which they were called upon to render and did render, ver 14. This view, however, it may be remarked, is entirely precluded by the translation of Jos 2:12-13, advocated above in the textual note on the passage; for what the men are called upon to swear that they will do, they cannot in the very act be doing.Tr.]
[15][Knobel supposes the house may have been partly embraced within the wall, and Rahabs chamber strictly on top of the wall which must therefore have been tolerably thick.Tr.]
[16][Knobel denying the reference to any material sign inner. 12, is obliged by the art. in to identify (line) with (rope) Jos 2:15Tr.
[17] [On the propriety in itself of the appeal to God by a sincere worshipper in confirmation of his veracity (which is essentially the oath, see Tholucks Com. on the Sermon on the Mount. at Mat 14:33-36. But this being fully granted, it seems to the present writer extremely questionable whether the entire disuse of such appeals before our courts, custom house officials, revenue assessors, etc. etc., would not rather promote the ends of justice, while it would certainly do away with a shocking scandal to religion. This is of course, on the supposition that something like the affirmation now allowed should be regularly substituted, and the civil penalties for falsehood here be righteously assigned and rigorously exacted. It is one thing to conjecture of what use the oath might be in these civil transactions if reverently administered and intelligently taken; it is quite another thing which we actually witness, and are likely to witness, when men by myriads throughout the land daily mumble over the most solemn form of words, without a thought of their significance, and seal the mockery for the most part by an act of superstitious nonsense. When we consider that an oath thus carelessly employed, is in the most aggravated sense, taking the name of God in vain, and that our laws almost necessitate this in cases so numerous that their united sound may be imagined rising as a constant murmur to heaven amidst the voice of our public life, we may well dread the condemnation due to a profane people. Is there really any counterbalancing gain in the ascertainment of the truth?
Is not the evidence now got by affirmations as satisfactory as that by oaths? The word of the man who actually regards God needs not the sanction of an oath; for him who does not the penitentiary alone has any terror, and to that he might as well appeal.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Chapter contains that memorable history which is handed down to gospel times, with such honourable testimony of the harlot Rahab. Joshua having sent spies from Shittim to Jericho, Rahab in faith received them into her house, concealed them, and before she sent them away in peace made a league with Israel through them, for her own personal safety and that of her family. The return of the spies to Joshua, with the assurance they gave of the certainty of their success in the conquering of the country, from what they had seen and heard, is also related in this Chapter.
Jos 2:1
The dismission of these spies was not from any distrust, but rather a conviction, that the Lord would deliver Jericho into the hand of his people. Joshua sent those men that they might be convinced even before the victory, what the Lord would do. Joshua’s conduct here was similar to that of John the Baptist, sending his disciples unto Christ, not for his conviction but for theirs. Mat 11:2-3 . Their coming to the house of Rahab, surely was from the over-ruling power of God. That promise is never to be lost sight of: I will bring the blind by a way they know not. Isa 42:16 . See also Pro 3:6 . Jericho was about seven or eight miles from the water side. We are not told how those spies got over Jordan. No doubt the Lord that was with them made their way prosperous.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Spirit and Purpose of Divine Providence
Jos 2
RAHAB was a woman without social repute. She became, however, a considerable figure in history. She was the wife of Salmon, the son of Naason, by whom she became the mother of Boaz, the grandfather of Jesse, the father of David, in proof of this see Mat 1:6 ; Rth 4:20-21 : and 1Ch 2:11 , 1Ch 2:54 , 1Ch 2:55 . Thus there was Gentile blood in the lineage of the Son of man. These points, apparently incidental and even trivial, are not to be passed by without eager and devout attention. Jesus Christ was not what is commonly known as a Jew only: he was in very deed what he called himself the Son of man. All the ages seemed to conspire and breathe in him. The city of Jericho was the key of Palestine. It lay about seven miles west of the Jordan and commanded the entrance of the main passes into the land of promise. The city was very old and strongly walled. On the west side it was shut in by craggy and inhospitable mountains; yet even in Jericho there were springs of water, and not far off, toward the river, lay a great grove of palm trees. How to take that city was the military problem of the time. I propose to regard the narrative given in this chapter as illustrating the spirit and purpose of divine Providence. By studying it with this view we may see the continuity of history, which, indeed, is the continuity of human nature, which also in one aspect is the continuity of God, Ancient Jericho is gone, not a vestige of it remains; why, then, should we turn our telescope in the direction of extinct planets? Why seek a river which no longer flows? Why drop our bucket into a well dried up? These inquiries show how superficial our thinking may be. There is an eternal spirit in history; we should always be in quest of that spirit: it carries with it the whole meaning of God.
From military wisdom we may learn the moral wisdom of always striking first at the right point. Everything turns upon the first stroke in many a controversy and in many an arduous battle. Why are there so many fruitless efforts in life? Simply because the beginning was wrong. Why do men come home at eventide, saying, the day has been wasted? Because their very first step in the morning was in the wrong direction, or the very first word they spoke was the word they ought not to have uttered. Why do ye spend your strength for nought? Why beat with your poor feeble hands at points which never can be taken, which are not the right points at all to begin at? With all thy getting, get understanding of how to begin life, where to strike first, what to do and when to do it, and exactly how much of it to do within given time. If you strike the wrong place you will waste your strength, and the walls of the city will remain unshaken. A blow delivered at the right place and at the right time will have tenfold effect over blows that are struck in the dark and at random: however energetic they may be, and however well-delivered, they fall upon the wrong place, and the result is nothing. That is what is meant by wasted lives. Men have been industrious, painstaking, even anxious in thoughtfulness, and the night has been encroached upon so that the time of rest might be turned into a time of labour; yet all has come to nothing: no city has been taken, no position has been established, no progress has been made. Why? Simply because they did not begin at the right point. In every place in which we may be situated there is one opportunity, and unless that be seized all other occasions will be but empty promises, fruitless and mocking chances. God hath set us thus in very critical positions. We are called upon to keenest vigilance: we are to watch night and day. When the chance may come none can tell with certainty. Watch always: it may come now: “What I say unto you I say unto all,” said Christ, “Watch.” It is in vain to tell how we toiled and laboured, and begrudged our sleep, and tried again and again, if we are working at the wrong point, walking in the wrong direction, or failing to seize the divinely-created opportunity. If any man lack wisdom herein, let him ask of God. Great courage may be required in extricating yourself from wrong positions. Great nobleness of mind may be required on the part of a man to say I have begun at the wrong point: I ought not to have begun here at all; I renounce this effort and begin anew. Blessed be God, every day is a new opportunity to the man whose eyes are in his head, and whose heart has as its determining purpose a desire to obey the will of God.
We cannot deny the marvellous coincidences which occur in life, nor the wonderful opportunities which such coincidences create. As the men went, they “came into an harlot’s house, named Rahab, and lodged there.” Perhaps the only house they could have got into without exciting suspicion. The woman was in the way: the opportunity was created. We cannot understand how these things should be. We see how history has many a time been in great peril, yes, the whole substance of what is known as human history has sometimes been within one thread of breaking up altogether. Sometimes that marvellous quantity of life event, purpose, which we call history, has gone so close to the fire as nearly to be consumed. From great depths God has rescued history; in infinite perils God has appeared to save the race alive. Into these matters none may enter with words; they are to be dealt upon by the spiritual imagination, and they admit of being sanctified by the spiritual reason and faith of man. Who can follow the way of the Almighty, or find out to perfection the counsel of Heaven? Along this same line what victories Christ himself has won; the noblest things he ever said and did were in connection with the lineage of Rahab! The story of the woman taken in adultery will stand above all our stories whilst the sun shall last. The answer made to Simon the Pharisee, when in his cruel heart he destroyed the Messiah-ship of Christ, will convert the world from its despair, when the maxims of moralists and the dreams of reason have been forgotten. “Simon, I have somewhat to say unto thee ” then came the proposition about the two creditors, and then the story of forgiveness, and then the benediction upon the heart-broken, weeping woman. How the pulses of Rahab made his blood tingle! We cannot tell who it is in us that speaks now, or then, at this or that particular moment. No one man is one man only. Every man represents the whole line along which he has come. Who knows the inspiration of the tender speeches of Christ in relation to the very class which we have now particularly in view? Who has sounded all the mystery and subtlety of heredity? Now some honest, sturdy old ancestor speaks in us the firm, stern word an answer like a bolt of iron, by which the approach of the enemy is driven away; now some poor, timid, halting soul that took part in our lineage speaks in us: our words are pithless, our tones are without soul, our life has in it no spark of fire; now arises some demon within us, opening a throat that can swallow rivers and not be cooled; who can tell who it is that thus assumes the momentary domination of our life? We must not be superficial in our view of these things. One man is many men. Jesus was the Son of MAN, representing all humanity, knowing all its temptations and burdens and stresses: feeling in himself every fire that ever burned within the human breast, and every sigh of peace that ever lulled the tumult of life into momentary tranquillity. “We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are.” What, therefore, is the grand conclusion? “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”
Nor can we deny the beginnings of new life in unexpected places. In conversation the woman appeared to have received very considerable spiritual enlightenment. But there is a woman within the woman a man within the man. We are not made up altogether of mere circumstances a moment old, coming today, going tomorrow, a shifting, fleeting environment; we are spiritual beings with a spiritual instinct and a spiritual history and outlook. Rahab was not a “harlot” only: she was really a student of history, and had pondered many serious things in her heart, and had put events together and construed their meaning, and the meaning which revealed itself to her was this: A new age is coming; the night is far spent; I do not know what it is, but the air is moved by a new trouble; I hear in it footfalls as of advancing men; presently some great event will supervene; what it is I know not, I will hasten to my house and lie down to sleep. News had come to the city: people were hearing of an advancing host who never struck but to slay, whose progress nothing could stop; expectation had been excited: events might occur at any moment which would give new direction and momentum to human history and social energy. So it is spiritually; so it is today, and every day. There are always men who hear the signs of the coming age, who observe tokens and omens, and who, putting things together, say The summer draweth nigh, the harvest cannot be long in whitening; we hear footfalls, and they are firm yet soft, and we interpret the method of their coming peacefully and hopefully: he is coming whose right it is to reign: new thought is coming, new speech, new prayer, new life: even so, Lord Jesus, come quickly! Human history is not all past and all future: there is a middle quantity a period of transition, wonder, expectation, uncertainty: we know not what the meaning of signs may be. Persons who are caught in the enthusiasm of that transitional period may be called heretics, unorthodox, unsound, peculiar, or eccentric. They cannot help it: the spirit of the enlarging and descending heavens is upon them; tomorrow they will be like ancient history. So quickly does time come and go that the men who are heretics today are called effete and behind the times tomorrow. Here, however, in this particular instance we see the working of this side of Providence. Even in Jericho the name of Israel has been heard; even within the walled city fear of Israel has been created.
The part which Rahab played in the transaction is not easy of explanation. She was plainly guilty of treachery and falsehood. Two or three things should be clearly remembered about this circumstance. Nowhere is the treachery or falsehood of Rahab commended in all the holy books. It has been sometimes thought that the falsehood of Rahab had been made matter of divine eulogium. Nothing of the kind! We cannot too persistently urge this truth upon the minds of inquirers. Nowhere, from end to end of the history, is treachery commended or is lying approved. Still, what marvellous faith the woman had! Her faith is spoken of with almost veneration. There are moments in life when we do not seem to belong to present things or things past: we talk as in a dream; some greater self rises within us, and we speak in the spirit and power of prophecy. We have seen already that the woman was at least two women. She was indeed a sinner, but she was endowed with great spiritual enlightenment, and like another historical woman she “pondered” human events and divine providences in her heart. Why not from her some great speech? Does not God proceed constantly by this plan? It is the unexpected voice that charms us; it is from quarters unlooked for that messages arise that cheer the heart; it is in Bethlehem that Christ is born; it is from Nazareth that some “good thing” cometh. Life is not a straight line: it is a perplexity and a complexity which does not admit of being disentangled. We cannot tell all we say, all we are; nor can we give account of ourselves at the bar of man. Great is the mystery of humanity!
An appalling doctrine, however, has been founded upon such circumstances as are represented in the history of Rahab. Of that doctrine we ought to beware. It has been said again and again that there are circumstances under which people may tell lies and yet preserve a good conscience, nay, but may even be regarded as doing the will of Heaven. I reply: God never said so, Christ never said so, Christ’s apostles never said so; we cannot find our authority in the Bible, and any authority outside of it is not worthy an instant’s consideration. It is worth while, however, to dwell upon the matter one moment, because there is a tendency in the human mind to create casuistical difficulty. The mind will ask, What ought to be done under such and such circumstances? The mind enfeebles itself by creating such foolish and almost impossible and romantic riddles. We ought not to try our ingenuity too far in inventing possibilities under which it may be right to tell lies. Casuistry may be the beginning of falsehood. A man may so engage his mind in the proposition and solution of riddles as to do fatal injury to his conscience. What we have to consider is the reality of life, the circumstances under which we ourselves are placed. There is romance enough in real life without inventing romances of a merely speculative kind. Now the teaching of the Bible is this: that there are no possible circumstances in life in which it is right to do wrong, in which it is right to tell lies, in which it is right to be double-minded and double-tongued. On the other hand, whilst laying down this doctrine with all clearness and definiteness and absolutely without reserve, we cannot overlook the fact that some men are placed in real circumstances of great peril and difficulty. When a man is told that if he will not act so and so, either religiously or politically, his daily bread will be taken from him; and when he is asked to give a definite answer upon the matter, and when he knows that his answer would dispossess him of house and business and bread, and when he knows that he is not the only sufferer, but that wife and children and infirm and aged dependents are all involved in the issue, that man’s position is not an easy one; nor is it to be treated flippantly: we are rather to gather around him sympathetically, prayerfully, and acknowledge that he is now about to make the decision of a lifetime. Say to him The crisis is upon you: you are at the stake, the head is down upon the block, the axe is gleaming in the air, God help you! The man may say, Had I but myself to consider, I would drive off with defiance and scorn all who assail my integrity, but the innocent will suffer: the little children will be brought under the pinch of hunger, and the old folks who live upon my bounty will have no bed to lay their weariness upon; my God! what shall I do? Personally I have no patience with the flippant people who fling easy answers to such men people who have never had to suffer under that tremendous wheel themselves. What, then, is the message from the sanctuary upon such a crisis? It is still: Fear God, and have no other fear; if ye suffer for well-doing, great is your reward in heaven; whether it be right in the sight of God to hearken unto men more than unto God, judge ye; “herein do I exercise myself, to have always a conscience void of offence toward God, and toward men;” you threaten me: I cannot reply to you in your own terms; you have the upper hand of me: now, and you intend to use your position tyrannously, but they that be for me are more than all that can be against me; I will not lie: I will, in God’s name and fear and strength, tell the truth! So the sanctuary sends no mitigated message, sets up no question of casuistry; nor does it deliver that message alone: it says Taking all history into account, and judging the future by the past, they that do so shall have a crown of glory, which the Lord, the righteous judge, himself will give. Meanwhile, the case is a difficult one that is to say, it is a hard and trying one, but the other side is not the side I dare adopt. Given that I have personally to choose to be on the one side or the other on the side of the tyrant or on the side of the oppressed it is better to be on the side of the suffering than on the side of those who inflict the pain. The tyrant seems to have it all his own way today: he quaffs his wine, sits down to his banquet, and laughs the loud laugh of folly, and all things seem to be under the manipulation of his skilful fingers; but the candle of the hypocrite is blown out, the day of the wicked is short: “I have seen the wicked in great power, and spreading himself like a green bay tree. Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found,” his roots were torn up and burned with unquenchable fire. We shall never be truly influential, and never have real peace of heart, until we put ourselves under the inspiration of the Spirit of Truth. We must not trifle with words; we must not stain them with forbidden colours; nor must we impart into them suggestive tones. Who, then, can live?
Selected Note
Some commentators, following Josephus, and the Chaldan interpreters have endeavoured to make Rahab only a keeper of a house of entertainment for travellers; translating thus: “The house of a woman an innkeeper.” But in the face of the parallel passages ( e.g : Lev 21:7 ; Jer 5:7 ), this rendering cannot be maintained: and it is a gloss in striking contrast with the simple straightforwardness of the writer of this book of Joshua, and inconsistent with the Apostolic phraseology (Heb 11:31 ; Jam 2:25 ). Rahab had hitherto been, probably, but a common type of heathen morality, but she was faithful to the dawning convictions of a nobler creed, and hence is commended by Christ’s Apostles for that which was meritorious in her conduct.
Prayer
Almighty God, thou art always doing wonders. This is the day of thy miracles more abundantly than any other day in all the history of man. Thou hast not ceased to work thy wonders before us: we know them, and cannot mistake them, for they bear thy signature, and are radiant with thy presence. Thou doest mighty wonders in every land every day, according as the people are able to bear thy revelation. Thy wonders are spiritual: thou dost regenerate the heart that was dead; thou dost give light to them that sit in darkness, and as for those who were afar off, they have been brought nigh by the work of thy Son. We rejoice, therefore, that we live in daily expectation that tomorrow shall be greater than this day, and in the assurance that thou art able to do exceeding abundantly above all that we ask or think. This is our joy, our inspiration, our daily comfort and rest. The Lord’s arm is not shortened that it cannot save; thy hand is still mighty, and it is outstretched in sign of blessing. Lord Jesus, come quickly! Pardon our impatience. We know it takes away from the faith of our prayer, but thou knowest the yearning of our heart, the desire of our spirit, that the east may dawn with a new light, that the whole sky may be filled with glory, and that the western lands may dwell in the blessing of thy glorious truth. Comfort us whilst we gather around thy word: give it meanings suitable to our immediate necessities; show us what Jordan we must cross, what cities we must take, and how we must wait for the Lord, and wait patiently for him, and confidently hope for his salvation. Thus do thou give us rest, give us assurance of thy presence, care, power, and beneficence of purpose; and as we have seen all this realised in thy Son our Saviour, may we have in him the assurance that all lands shall be God’s, all time shall be sanctified, and earth itself shall be, as it were, part of heaven. Amen.
Fuente: The People’s Bible by Joseph Parker
XX
THE MIRACULOUS PASSAGE OF THE JORDAN AND EVENTS AT GILGAL
Jos 1:10-5:15
This section commences at Jos 1:10 and extends to Jos 5 . We will make more rapid progress in the book, having gotten through with the preliminaries. The theme is, miraculous passage of the Jordan and the marvelous events that occurred at Gilgal after they passed the Jordan.
1. Analyze Joshua’s commandment to the people.
Ana. (1) He commanded them to get ready to cross the Jordan in three days.
(2) He commanded that the armed men of the two tribes located east of the Jordan, the Reubenites, Gadites and the rest of the tribes help to conquer the lands on the east side.
2. What word is repeatedly stressed by Joshua in this command to the two and a half tribes? What use previously made of this word by Moses and will be made of it by the writers of both Old and New Testaments?
Ans. The word “rest.” We find that Moses uses that word in Deu 25:19 ; Deu 25:19 th verse where he says, “When you have been established in Canaan and God has given you rest.” We find the same word employed in Psa 95 , where there is a reference to those who did not enter into the rest because of their disobedience. They died by the wayside. And in Heb 3:7 ; Heb 4:13 , there is a continuous discussion of that “rest” as applied to Joshua the type of Jesus Christ. It will be very interesting for you to study that in Hebrews particularly, because in it lies the cream of the discussion of the New Testament sabbath.
3. What condition was prescribed by Moses in allotting territory east of the Jordan to the two and a half tribes, and what solemn promises had they made?
Ans. If you will turn to Num 32:20-24 , you will find that Moses, when these people asked to have the east part as their part, told them that the only condition upon which it would be granted was that when the Jordan was crossed they should send these tribes and help to conquer the other land, and they made a solemn promise to Moses that when the time came they would do that very thing
4. How did they respond to that promise, and what the later evidence of a fair fulfilment of it?
Ans. You learn from your lesson Jos 1:16-18 , that they readily recalled what they had promised to Moses and promptly announced their Willingness to do what they said they would do. If you turn to Jos 22:1-8 , you will find that at the end of the conquest Joshua gives them a receipt in full of having kept their promise to the letter.
5. How long were they thus away from their own homes, wives and children and property, that is, the men of the Reubenites, Gadites and the half-tribe of Manasseh, and what comment do you make on this fidelity?
Ans. Generally, I will say that they were away from their wives and children and property seven years. And the comment is that there is no parallel to this in the history of the world. All the able-bodied men leaving their homes, wives and children and property and going away armed to engage in a terrible war that was to be prosecuted west of the river, fulfilling their engagement to the letter before they ever go back and enjoy their rest as the other tribes were now prepared to do.
6. What event preceded the passage of the Jordan, and what the salient points of the story? Ans. This event was the sending out of the two spies by Joshua to find out the condition of the country and report back to Joshua. The salient points of the story are: (1) When these two men went into Jericho they were received at this lodging-house of a harlot. Why? Probably if they had gone to one of the regular inns or caravansaries they would have been apprehended by the officers of the king. But the true reason was that this woman, because she believed in Jehovah, invited them to come to her house. (2) What the evidences of her faith? These evidences are as follows:
(a) What she did. She received, lodged, sheltered, and protected the messengers of God’s people because they were God’s people. That was her motive, illustrating the words of our Lord in his address to his apostles, “When I send you into the city, you go to a house, and if there be a son of peace in that house, let your peace rest on that house” (Mat 10 ). And where he further says, “Whosoever receiveth you receiveth me, and whosoever receiveth a prophet in the name of a prophet shall receive a prophet’s reward.” Now, this woman did so receive these people.
(b) What she said. Read exactly what she said, Jos 2:8-11 : “And before they were laid down she came up unto them upon the roof; and she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us. For we have heard how the Lord dried up the water of the Red Sea for you, when you came out of Egypt; and what you did to the two kings of the Amorites, that were on the other side of the Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we heard these things our hearts did melt because of you; ‘for the Lord your God he is in heaven above and in earth beneath.” Now, that is what she said. Then notice further (c) what she did as an evidence of her faith.
She asked that as she had sheltered them as messengers of God’s people, when they came to take possession of Jericho, they would exempt her and her family from the doom that would fall upon the city. And they gave her a duty to perform as a token. First, that she would bring her kindred into her house and stay there. The walls of Jericho would fall in the other parts of the city but not in that part. Second, that she was to hang a scarlet cord out of the window through which she had let down the spies to enable them to escape over the wall. The binding of the scarlet thread in the window was the token.
(d) The fourth evidence is found in Heb 11:31 , and Jas 2:25 . Another salient point in connection with the story of the spies is that this woman married an Israelite and became an ancestress of Boaz, David, and our Lord. We read about that when we come to Ruth and when we read the genealogy in the New Testament. The next incident is the great sermon preached by Spurgeon on the text, “And she bound the scarlet thread in the window.” He puts a good deal of stress on the “scarlet” as referring to the blood of salvation. The last point is, the spies returned and reported to Joshua that their enemies were panic stricken.
7. What the arrangement or program of crossing the Jordan?
Ans. (1) They must sanctify themselves. That means that they were to perform the ablutions that are required in that kind of setting apart to the service of God, and offer the sacrifice
(2) That the ark must precede the marching by a sabbath day’s journey, 2,000 cubits.
(3) That God himself would that day magnify Joshua in the eyes of the people as he had magnified Moses at the passage of the Red Sea.
(4) That God’s presence would be manifested in marvelous power.
(5) The cutting off of the waters of the Jordan, not dividing them as the Red Sea was divided, but cutting them off.
(6) That Israel should pass over safely.
(7) That a memorial should be erected of that passage.
8. Describe the execution of this program and the effect on their enemies, Jos 5:1 .
Ans. It is of thrilling interest that just as at the passage of the Red Sea they were to stand still and see the power of the Lord, so here. That was something which God would do, not they themselves. Just as soon as the priests, carrying the ark (a sabbath day’s journey), touched the edge of the swollen waters of the Jordan, that very moment, as if a knife had been let down from heaven, the Jordan was cut in two, and all the waters below flowed on to the Dead Sea and all the waters coming down from above, that mighty rush of the “Descender,” were stayed there and massed up and the backwater extended for over thirty miles. By the breath of the Almighty, that turbulent tide in the day of its flood, flowing over that down grade, stopped right there, damned up, not by a wall, but by the Word of God, and there stood the priests in silence, carrying the ark of God. As soon as the way was open, the priests standing still, the whole of that mighty host of 3,000,000 people with all of their animals and goods passed over that empty bed of the river.
Joshua commanded one representative of each tribe to take a rock out of the bed of the river and right where the priests had been standing in the bed of the river, each one of the men should take a rock on his shoulder, and they should carry those stones, and they did just that way. Here came twelve representatives and took up twelve huge rocks and carried them ahead of the column and never put them down until they got to the place where they were going to lodge, and there those stones were placed together as an everlasting memorial of that deliverance. The effect upon the enemy was that it intensified their panic. God said that those Canaanite inhabitants should know that he was God and the story of that divine presence and the display of his power is circled around the world through all the succeeding ages.
9. How do you reconcile Jos 4:9 , with Jos 4:20 ?
Ans. Jos 4:9 , says that Joshua took stones and set up a column right where the priests had stood in the bed of the river, and Jos 4:20 , says that they took the stones across the river and a memorial was erected at the place where they stopped. There are only two ways of reconciling those two statements. One is that the pillar that was erected by Joshua where the priests stood was done not by the command of God, but appropriately done to mark the spot where the priests stood. It is not said that they used the twelve memorial stones carried by the representatives of the tribes, to build that structure. A good many commentaries say there were two monuments erected, one in the bed of the river and another in the camp where they remained a long while, even years. Now, that is one explanation and the more probable one. Another explanation is, that in reading Jos 4:9 , you read it this way, “and Joshua set up the twelve stones taken from the midst of the Jordan where the feet of the priests had stood who bare the Ark of the Covenant.” That is a simple statement of what is going to be more elaborately stated in Jos 4:20 and provides for only one monument The first is a brief statement and the second a more elaborate statement. I will leave you to wrestle with the apparent contradiction.
10. What evidences in the later prophets that Israel misused this memorial of Gilgal by making it a place of idolatry? Give a similar case.
Ans. (1) You will find in Hos 4:15 ; Hos 9:15 , and Amo 4:4-5 .
(2) The similar case was the case of the brazen serpent. The brazen serpent that had been lifted up in the wilderness was kept as a memorial, but in Hezekiah’s time the people began to burn incense to it and Hezekiah broke it to pieces, saying, “Nehushtan,” it is only a piece of brass.
11. What the educational uses of this memorial and what similar use of a preceding memorial?
Ans. This section tells us in Jos 4:21-24 , that when the children asked, “Why do you bring these rocks from the river? Why do you set them up here?” they should diligently teach their children that it commemorated the great power of God in cutting off the waters of the Jordan, that his people might pass over in safety. What similar use of a preceding memorial? You will find it in Exo 12:26-27 . They were to eat the first Passover standing with their loins girt about them. Now, after that in their later history the first thing little children will say, “This is a strange dinner, being bitter herbs, roasted lambs, and eating it standing.” Then you may say to your children, “This is the Lord’s Passover.” I think these two incidents about the educational use of the memorials contains a very fine lesson showing the duty of parents whenever a child asks, “Why these monuments?” The first time I ever noticed the Fourth of July, I asked, “Why, what does this mean?” A child naturally asks “why” about Christmas. And a stranger looking at Bunker Hill Monument will ask, “Why this monument?” In Austin, near the Capitol, there is a monument that commemorates the Alamo. On the battlefield of San Jacinto is one, and on my pocketbook is inscribed what is written on the sides of that monument.
12. What the name of the place where the memorial was erected, its location, and how long did that place remain headquarters of the nation?
Ans. The place derived its name from an event that took place there, viz.: circumcision. Gilgal was in the upper part of Judea and not a great way, only a few miles, from Jericho, and for years the Ark rested there, and it was the place of assembly for the nation. It remained until we come to Jos 18 ; there, after the conquest, Shiloh is selected as the headquarters until the ark was captured by the Philistines. Later that ark was brought to Jerusalem, as their headquarters throughout the rest of their history.
13. What great events happened in that first camp?
Ans. (1) The males of the younger generation were circumcised. They had not circumcised any children during the thirty-eight years of wanderings. The old generation had passed away and everybody born in the thirty-eight years, of course, was uncircumcised. Now at that place they were circumcised.
(2) The second great event that took place was that their manna ceased. For forty years that manna had been coming down from heaven) but now they were eating of the new harvest of the Promised Land, and the temporary provision for their food ceased when it was no longer necessary; the cessation of the manna which was a standing miracle for forty years.
(3) The third great event was that there they kept the Passover. No Passover had been kept since they left Mount Sinai.
(4) The most important event that happened there was the appearance to Joshua of a pre-manifestation of Christ, a man with a drawn sword, the captain of the hosts of the Lord. In other words, Joshua, the type, meets face to face, in pre-manifestation, Christ, the antitype.
14. In the meantime what the state of Jericho, and why was the enemy idle while Joshua was remaining so long at Gilgal?
Ans. See Jos 5:11 ; Jos 6:1 . We learn from these passages of scripture, why. The first says the people of Jericho were under an awful fear of the people whose God could open that river, and the second reason is that they had shut their gates; that Jericho was sealed up because the Israelites were lying so near.
15. Describe and explain the meeting of Joshua, the type, with the pre-manifestation of Christ, the antitype.
Ans. Now, that explanation is given in Jos 5:13-15 . Joshua going his rounds meets a man standing with a drawn sword, who approached him and said, “Are you for us or against us?” The man said, “I am the captain of the host of Jehovah.” Later it says the Lord spoke to Joshua, but it means Jehovah. The object of the meeting of the captain on earth with the captain in heaven was to arrange the program for the capture of Jericho. As for the things that would follow that in overcoming the enemy, the people were to do nothing active. Jericho was to be taken by the Almighty and everything in it was devoted, put under ban, consecrated to Jehovah; the inhabitants to die, the property to go to the service of the sanctuary. This is he who later becomes captain of our salvation, who is known in the New Testament as the rider of the white horse, going forth, having written on his thigh, “King of kings and Lord of lords.” This pre-manifestation of Christ outlines Joshua’s campaign, establishes them, God opening the way.
16. Now here is a question. It says, Jos 5:9 , “This day I have rolled away the reproach of Egypt from off you.” Now, what was this rolling away of the reproach of Egypt?
Ans. “The reproach of Egypt” was the charge they made that Jehovah Was not able to deliver Israel into the Promised Land. Now, since he has delivered them, he has “rolled away the reproach of Egypt” from off them. (Exo 32:12 ; Num 14:13-16 ; Deu 9:28 ).
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Jos 2:1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
Ver. 1. And Joshua the son of Nun sent out of Shittim. ] Where the people then encamped, Num 33:49 and where the Midianites sometime, by the counsel of Balaam, Satan’s spell man, outwitted the Israelites by setting fair women before them, who soon drew them into those two sister sins, idolatry and adultery. Num 25:1-2 ; Num 25:18
Two men.
To spy secretly.
Go view the land.
Into a harlot’s house.] Or, Hostess, as some render it; but such as stuck not familiarly to entertain strangers. Heb 11:31 Jam 2:25 Upon her conversion she was advanced to become grandmother to Jesus Christ; who by his purity washeth off all our spots; like as the sun washeth and wipeth away all the ill vapours of the earth and air.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED TEXT): Jos 2:1-7
1Then Joshua the son of Nun sent two men as spies secretly from Shittim, saying, Go, view the land, especially Jericho. So they went and came into the house of a harlot whose name was Rahab, and lodged there. 2It was told the king of Jericho, saying, Behold, men from the sons of Israel have come here tonight to search out the land. 3And the king of Jericho sent word to Rahab, saying, Bring out the men who have come to you, who have entered your house, for they have come to search out all the land. 4But the woman had taken the two men and hidden them, and she said, Yes, the men came to me, but I did not know where they were from. 5It came about when it was time to shut the gate at dark, that the men went out; I do not know where the men went. Pursue them quickly, for you will overtake them. 6But she had brought them up to the roof and hidden them in the stalks of flax which she had laid in order on the roof. 7So the men pursued them on the road to the Jordan to the fords; and as soon as those who were pursuing them had gone out, they shut the gate.
Jos 2:1 Joshua. . .sent two men as spies Joshua is following in Mosaic precedent, but he is doing so knowing how disastrous the first mission (the spies into Canaan, cf. Numbers 13) went. He had confidence that Israel was now ready to trust YHWH’s word and presence to give them military victory.
secretly This was done secretly (or quietly BDB 361 I) because of the nature of the mission or because of the Jews’ previous experience in sending spies.
Shittim Shittim means stream of Acacias (BDB 1008, cf. Num 33:49). This site was also the locale of Israel’s idolatry with the Canaanite fertility cult (cf. Num 25:1). It was located on the eastern side of the Jordan on the northern border of the land of Moab. It was part of the Plains of Moab.
Acacia wood is dark, hard wood used extensively in the tabernacle (cf. Exodus 25, 26; it is often translated Shittim wood).
In Jos 2:2 Joshua gave them two orders.
1. go, BDB 229, KB 246, Qal IMPERATIVE
2. view, BDB 906, KB 1157, Qal IMPERATIVE
Jericho This is the oldest city in this part of the world (about 7000 B.C.). It was called the city of palms. The name means fragrance (BDB 437). Archaeologically little can be known about this tel because of (1) weather erosion and (2) multiple levels of human habitation.
the house of a harlot Later Judaism tried to make her an innkeeper (Meg. 14b,15a; Josephus; Rashi), but this is typical of their attempts to remove embarrassing events from the OT (cf. Exodus 32). The term is definitely harlot (BDB 275). This would have been one place the spies could go as strangers and be welcome without question.
Rahab The name means to be wide (BDB 932 I) and may be a euphemism for her prostitution (cf. NIDOTTE, vol. 3, p. 1091 and vol. 4, pp. 1123-1126).
Jos 2:2 king of Jericho This was the common Canaanite governmental city-state title (like the Philistines). He was very nervous over such a large body of people camped so close to his city, especially in light of what they had done to the native kingdoms on the eastern side of the Jordan.
men from the sons of Israel They were identified either by their dress or their speech.
Jos 2:3 bring out the men This VERB (BDB 422, KB 425) is a Hiphil IMPERATIVE. This king was afraid!
Jos 2:4 but I did not know where they were from Many commentators have been bothered by Rahab’s lying (cf. Hard Sayings of the Bible, pp. 181-182). Why, is she not still a Canaanite prostitute? At what point does she become an informed believer? This is not God lying!
Jos 2:5 Pursue them quickly This is another lie to cover her deception (BDB 922, KB 1191, Qal IMPERATIVE).
Jos 2:6 stalks of flax Flax (BDB 781 #2 f) was used to make linen. This indicates a possible date of March/April (flood stage for the Jordan), since this was when flax was sun dried.
on the roof The flat roof was a place of social gathering as well as a work place in the summer.
Jos 2:7 the fords This referred to special shallow water crossing places in the Jordan river (BDB 721).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Joshua. He had been one of the twelve spies himself. Num 13:8, Num 13:16.
sent = had sent. See Jos 1:11. Compare Jos 1:2.
men. Hebrew, plural of ish or enosh. See App-14.
view, Some codices, with one early printed edition, Septuagint, and Vulgate, read “and view”.
Jericho. In Num. eleven times Yerecho. Here Yericho. Showing difference of authorship.
came. The Septuagint preserves the primitive text by adding “to Jericho and came”. Omitted by Figure of speech Homuotelenton. See App-6.
harlot’s. Word to be taken in usual sense.
Rahab. See Mat 1:5. Heb 11:31. Jam 2:25.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 2
Now chapter two, Joshua sent out two men to spy out the land, actually to spy out Jericho, because Jericho was the first city that they were going to come to. Jericho is one of the oldest cities in the world. It was one of the first; it was the first city that they came to once they crossed the Jordan River.
So these two spies came to Jericho, and they went into the house of a harlot’s house, whose name was Rahab, and they had received them into her house ( Jos 2:1 ).
She shared with them how everybody was afraid of them. For they had heard how that God was with them, and how that God had stopped or parted the Red Sea so that they could come through. They heard how that they had destroyed the strong kings Sihon and Og. Thus, the fear of them had come upon all the inhabitants of the land.
Now someone came to the king of Jordan or Jericho, and he told him that there were two spies from Israel who would come into the city of Jericho. They had gone into the house of Rahab. So he said to Rahab, and she said, “Oh, well last night about the time it got dark just before they closed the gates, these men slipped out. Maybe if you hurry you can catch them.” In reality she was drying flax up on her roof, and she hid them under the flax. So the king sent out men down towards the Jordan River to find these spies.
After they were gone out, she told them, “The king knows you’re here and I know that God is gonna give you this city and I want you to spare me, and my family. So the spies said, All right, we’ll make a covenant with you.
Now she lived right on the wall of this city, and she let them down over the wall with a scarlet cord or a rope.
They said, When we take the city, you leave this scarlet rope out, and everyone who is within the house will be saved. If any of your family goes out into the streets, then they’re taking their lives into their own hands, they’ll be slain with the rest of the people. But in order that they might be spared and be saved, they’ve got to stay in the house ( Jos 2:18-20 ).
So you let this scarlet rope down so that we’ll know the house, and when we take this city, we’ll spare all of your family that has gathered in the house.
Of course, there is a beautiful picture really of our place in Christ Jesus, the safety that we have abiding in Him. Those that are within Christ are safe no matter what comes. Abiding in Christ I have that safety. Outside of Him, I have nothing, I’m an open prey, but within Christ that beautiful safety that is ours.
So these spies made this covenant with her. And she said, Look when you get down from here,
you flee to the mountains ( Jos 2:22 ).
Now the mountains are right behind Jericho, they’re actually the opposite direction from Jordan, but she said, “They’re gonna look for you and you wait there in the mountains until they come back into the city, and then scat on down, cross the Jordan and get back to your people.” So they went up into the mountains just above Jericho there, and waited for the men to come back from their futile search, and then they made it on back. And they told Joshua all that Rahab had told them of the fear that had come upon the inhabitants of the land and how that the Lord had delivered them into their hands.
It is interesting to me that as we read the genealogy of Jesus Christ in the New Testament, that there are a few women that are listed in the genealogy. I can think of three offhand. One is a prostitute, Rahab. She’s actually listed in the genealogy of Jesus Christ. The other is Ruth, a Moabitess; and the third was Bathsheba, David’s wife that he took by illicit kind of ways. Interesting that three such women should be chosen by God to be in the lineage of His Son. But yet to me there is a beauty to it, because Jesus came to identify with sinful man, that He might take upon Himself man’s guilt and sin and die in his place. So rather than coming from some pure, royal, blue blood lineage, we find very common, sinful people listed in the line of Jesus Christ.
“
Fuente: Through the Bible Commentary
Forty years before this time the spies had been sent out and had brought back to Moses their reports of the land. Of these, Joshua had been one of the two who had brought back a report revealing their recognition of the power of God.
Now Joshua himself once more sent out spies. The whole story, however, reveals the principle of his sending was very different from that underlying the sending of the spies in the time of Moses. As we saw in considering the Book of Numbers, the occasion then was almost certainly one savoring of unbelief. Here it was the action of faith.
Faith, however, is never foolhardiness. It acts with caution. Joshua’s vision of God was no dimmer and his courage was evidenced by his attention to all the details of the coming conflict. Whatever the report of the spies might be, he would go forward, but it was important for him as a military leader to know the condition of affairs.
The men thus sent found all they wanted to know from conversation with Rahab. A comparison of what she said to them with the report which they brought to Joshua (verses Jos 2:9-24) will show that their report was in exact accord with what she told them.
Thus these spies returning to Joshua made it evident that the promise of God that no man should be able to stand before him was being fulfilled; for, according to Rahab, “the fear of you is fallen upon us.”
Rahab’s action was that of faith (Heb 11:31), which was manifested in that she acted on the conviction that had come to her in common with the rest of the people in Jericho concerning this invading army. The men of Jericho shared that conviction but rebelled against it. Rahab recognized the activity of God and yielded to it. That is faith.
Fuente: An Exposition on the Whole Bible
a Heathen Womans Act of Faith
Jos 2:1-14
To view the land was a hazardous undertaking. The physiognomy of the Hebrews would certainly betray them, and it did. The sacred writer does not commend Rahabs mode of life nor her lies. Her morality was faulty enough, but beneath it, slowly smoldering, was a spark of pure love and faith, and this would consume the rubbish and burn clear, Heb 11:31.
The stalks of flax were probably laid out on the roof to dry. She believed, on the ground of the wonders wrought in Egypt, that Jehovah was the true God, and that His word was sure. Her faith proved itself in her works-in her efforts to save others, and in the confidence with which she rested behind her scarlet cord. That she was sneered at and persecuted is quite likely, but she persisted and became an ancestress of Christ, Mat 1:5. How faith greatens the soul! Jam 2:25.
Fuente: F.B. Meyer’s Through the Bible Commentary
Now therefore, I pray you, swear unto me by the Lord, since I have shewed you kindness, that ye will also shew kindness unto my fathers house, and give me a true token.
Jos 2:12
By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
Heb 11:31
Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
Jam 2:25
Israels crossing the Jordan River speaks to us of our death with Christ. Joshua sent spies over to Jericho to find out the exact state of affairs, and we are told that these spies entered the city and came to a harlots house, whose name was Rahab, and they lodged there.
A good many have questioned the immoral character of this woman Rahab and have pointed out that the word translated harlot does not necessarily mean an immoral woman but might mean simply a woman keeping a place of public entertainment, that is, an innkeeper; but the New Testament leaves us in no doubt as to Rahabs real character. She was like so many of her sinful sisters in that heathen land-a woman who had departed from the path of chastity and was living a wicked, unclean life. Yet God in His infinite mercy sent His messengers to this womans house and brought not only deliverance to her own soul but to those also of her household. What a great salvation!
Christ Jesus came into the world to save sinners, not good people, not people who fancy they are good enough for God as they are, but those who are ready to take their place as lost sinners needing a Saviour.
A woman went to Charles Wesley, the great hymn writer, and said to him, Mr. Wesley, I have come to ask you to pray for me, for I am a great sinner.
Mr. Wesley answered, Indeed, you certainly are a great sinner, and I will be glad to pray for you.
The lady exclaimed, Who has been talking about me to you? I am just as good as anyone else in this community!
So many people have this attitude when they go before God. God is saving sinners-those who will confess and forsake their sins.
The spies came to Rahabs house and she received them. She hid them because she knew that the authorities would soon be seeking them. In fact, it was not long until they came to her house. We read,
The king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.
Now Rahab did something that manifested the new attitude that she had taken toward the God of Israel. She was an idolater; she had been worshiping idols all through the years, but she had heard of the wonderful power of Jehovah, as had all her people. They had heard of how God had delivered Israel out of Egypt, and of the drying up of the Red Sea, and the way He sustained this multitude throughout their journeying in the wilderness. And Rahabs soul was strangely moved. There was something about the stories which she heard that appealed to her heart, and she felt it was a divine providence that she had the representatives of the God of Israel in her house. She did what she could to protect them. She took them to the top of her house and hid them with the stalks of flax.
Rahab did not tell the truth in regard to the spies; and one might ask, Does God commend this woman for her lying? No, not at all, but remember her background. She had never heard the word of the law of God, Thou shalt not bear false witness. She was brought up in a system that made no distinction between truth and lying. She was a poor, heathen woman who sought to know the true God by taking the wrong method in order to shield His messengers. Of course, it was wrong for her to lie, but God saw her heart, overruled the blunder she was making to protect His servants, and eventually revealed Himself to her.
But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. In the Epistle of James we are told that Rahab the harlot was justified by works, when she had received the messengers, and had sent them out another way. For as the body without the spirit is dead, so faith without works is dead also (2:25, 26). When she hid the spies she showed the real faith that was in her heart. Her faith was manifested by her works in hiding them and sending them away safely. Whenever there is genuine faith in God it will always be accompanied by good works. We are not saved by works. Let no one make a mistake as to that. Scripture is absolutely clear that we are saved by grace alone through faith, and that not of ourselves; it is the gift of God. Faith cometh by hearing, and hearing by the Word of God. Not of works, lest any man should boast. But on the other hand, where there is genuine faith, where people really believe God, where they truly receive His testimony, their faith will be manifested by their works, and that is what the Apostle James stresses.
And before they were laid down, she came up unto them upon the roof; and she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.
All the people had heard about the God of Israel, and they were filled with terror, but they had no desire to know Him. In this Rahab was different from the rest. She wanted to acquaint herself with the God of Israel, and she grasped this wonderful opportunity that had come to her in order that He might be made known to her.
She continued to say,
We have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon, and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the Lord your God, He is God in heaven above, and in earth beneath.
A wonderful confession, The Lord your God, He is God in heaven above, and in earth beneath! By faith Rahab the harlot made this confession. She had committed her soul to this true and living God. We are told in Rom 10:9-10, If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Do not make any mistake. There is no merit in the confession. You are not saved by confessing Christ; you are saved by trusting Christ. You confess Him because you are saved. God is calling upon all who are still in their sins to put their trust in the Lord Jesus Christ, to turn to Him and then confess Him as their Saviour and Lord. He says, Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven (Mat 10:32). I am sure there are people who have trusted Christ but do not say anything about it to other folk, but I know that they are not triumphant and happy. Victorious Christians are those who delight to confess the name of Jesus. Rahab had no difficulty about confessing her faith in the one true and living God. But she wanted assurance of future security, so before these men left she said to them,
Now therefore, I pray you, swear unto me by the Lord, since I have shewed you kindness, that ye will also shew kindness unto my fathers house, and give me a true token.
Is that what your heart is saying? Are you crying, Oh give me a true token; give me definite, positive assurance that God has really saved me? Well, thank God, He gives such a true token in His Word. Rahab was concerned not only for herself, but for her household as well. And when people really know the Lord then they are concerned about the salvation of others -those whom they love, their own household. She continued,
And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.
In this Rahab showed a remarkable understanding of the desires of the God of Israel, for all through Scripture we see it is the purpose of God, His desire and will to save His people in families, in households. If He shows mercy to one person in a household it is an indication that He wants to save every member of that family. You remember what He said of Abraham, Shall I hide from Abraham that thing which I do? (He was speaking of the judgment of Sodom and Gomorrah.) For I know him, that he will command his children and his household after him (Gen 18:17; Gen 18:19). Oh, Christian fathers and mothers, what about your attitude toward your households? Have you recognized your responsibility? Are you acting for God in the home to command your children after you? I know we live in a day of self-expression when we are taught that we should not quell the natural desires of our children, and most of us have given way to this teaching. As a result we have unconverted children in our homes, whose ways are the expression of their vile, wicked, corrupt natures. Scripture says, Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him (Pro 22:15).
Mrs. William Booth, wife of the first general in the Salvation Army, who reared a large family of eight children, claimed every one of them for God before they were born. She used to say, I refuse to bring any child into the world to be damned in hell at last. She claimed every one of her children for God. In their early days some of those children thought their mother was rather stern and hard because she would not allow them to go into the things of the world like other children, but the day came when every one of them thanked their mother for standing between them and the world, and all grew up to preach Christ and seek to bring others to Him.
A tremendous responsibility rests on parents in these matters. Too many parents say, I will let my child go just so far in the ways of the world, and I hope eventually he will come to God, only to learn that later on he does not desire to know God at all. Your child may rebel against your correction, but he will thank you for it later on when he has come to know the Lord. Your child may look upon you as old-fashioned, but when at last he has turned to Christ for salvation then he will indeed thank you for ever having sought to lead him in the way of righteousness.
Rahab was a poor woman who had gone down into the depth of sin, but now had turned to God, and her heart cried out for the deliverance of her loved ones. So she pleaded for her household.
The men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee.
In the New Testament we read of the Philippian jailor who came, thinking only of himself. He cried out, Sirs, what must I do to be saved? Apparently his family was gathered about him. Paul said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house (Act 16:30-31). That night there was great rejoicing in that house. The whole household was brought to faith in Christ and they confessed His name in baptism.
If you are the only saved member in your household, lay hold of God and in faith cry to Him for salvation for the other members of your family. Live Christ before them and look to God to bring them all to Himself. In this we may closely emulate the faith of Rahab.
Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.
I could not help but wonder, a few years ago, whether I was looking over Rahabs house. I went to see the ruins of the very Jericho destroyed under Joshua. That ruined city was uncovered a few years ago and they found that the walls had fallen outward. As I looked at a ruined house I wondered if it might be that of Rahab, from the window of which she had let down the spies.
She bade them:
Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. And the men said unto her, We will be blameless of this thine oath which thou hast made us to swear. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy fathers household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
What a beautiful picture of Gods salvation!
They gave her a scarlet cord. I take it that it was the very cord with which they had been let down. She was to bind the scarlet cord in the window so that anyone could see it. The people of the land beholding it would not have any idea what it was for, no more perhaps than an ordinary ornament. In His Word God has given to us a scarlet line and saves all who are in the house that is thus marked off from the rest of the world.
Rahab was commanded to get her father, mother, brethren, her friends and relatives, and bring them into the house. They were all protected by the scarlet cord and they would be safe in the day when the judgment should fall upon Jericho. They were sheltered by the red cord in the window.
All who are in Christ are sheltered by His precious blood. That is the true token, for the Father looks upon that. Christ has died for me; therefore my soul is safe.
And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.
In other words, they said, Rahab, we will be your surety, and you and all in your house will be saved if protected by the scarlet cord. Christ is the surety for all who put their trust in His precious blood. But if Rahab or anyone else in the house left the protection of the scarlet cord, it was at their own risk.
Dear friends, if you refuse to trust the Lord Jesus Christ, if you refuse to find shelter beneath His precious blood, in the day when God arises to shake terribly the earth and all the things that men have trusted in go to pieces, you will be left a poor, lost, ruined soul, and your blood will be on your own head because you despised the sacrifice offered by our Lord Jesus Christ.
And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.
Later when the armies of Israel began crossing the Jordan and the people of Jericho were on the wall, their hearts trembled as they saw the great army coming, and when later on the priests bearing the ark marched around Jericho, blowing their trumpets, people watched and no doubt thought it was some strange enchantment, and they were filled with terror. Rahab would look out the window and would say to herself, Our city will never be able to stand against the God of Israel. But she could say, There is the scarlet cord in the window and I am secure. And all who will put their trust in Christ are secure through His precious blood. Such can well afford to sing:
Under Thy wings, my God, I rest
Under Thy shadow safely lie;
By Thy own strength in peace possessed,
While dread evils pass me by.
It is the will of God that all who believe on the Lord Jesus Christ should have this definite assurance, knowing that they are eternally secure because of the atoning blood of the Lamb.
The truth of this runs like a scarlet line all though Scripture, from Abels lamb slain at the gate of Eden to the Lamb on the throne in the heavenly city, where all the redeemed join in the new song of redemption by His blood. If we would sing that song in heaven let us be sure we learn it here on earth.
Fuente: Commentaries on the New Testament and Prophets
Jos 2:1-18.
Spies are a part of the unhappy machinery of war. They are counted as necessary as the general, or as the boy who blows the bugle. It is with an army and in a war that Joshua is now to display Jehovah, and he must employ all the arts of the soldier. It would have gone hard with the two spies if they had not been so strangely housed. Rahab took her own life in her hands not to endanger theirs, She was artful, she was brave, she was noble, she was mean; she received them at her door in peace, she let them out at her window by stealth; she sent her own townsmen an idle chase by the river, and she sent the strangers in safety to the hills, just because she knew that the men were Israel’s spies.
I. Rahab’s words (Jos 2:9-11) let us know the feelings with which the Canaanites regarded Israel in the wilderness. The fame and the fear of Israel’s name had preceded the people like the wind travelling before a thunderstorm. It was a thing of mystery-a nation that fed from the night and drank from the stones; it was a phantom host that fought no one knew how. Still Jericho was determined to resist. It might be in vain, but its king would try his sword against this spiritual thing that called itself the people of Jehovah. There was a different spirit in one breast in Jericho, and it was the breast of a woman. As sailors have found a mere timber of a ship hopelessly but faithfully pointing to the northern star, so from amidst the fragments of what was once a woman’s life, as they drifted in the dusk along the streets of Jericho, Rahab’s heart was trembling away towards the star that should come out of Jacob and the sceptre that would rise out of Israel. There is a lesson for us here. Surely there is a Diviner duty for us than, like the wind, to chase the withered leaves of a blighted life along our streets, if only far enough from our church doors. Surely there is manlier work for men than to trample on the faded flowers of the forest.
II. Thus from an unlikely quarter we are taught of the power of faith. In the affray of war Rahab sat up there with her hope, trimmed to burning like a lamp, as unafraid as the man in the tower when the storm is round the lighthouse.
III. We have also explained to us the nature of faith. Rahab did not know what the word “faith” meant, but the thing itself was in her heart, and it found expression, not in words, but in works.
Thus it befell the spies at Jericho; and after three days in the mountains, they took their report to Joshua. He heard what they had to say, and in the night the tribes of Israel struck their tents, and in the dawn of the morning the tall grey cloud above the ark of Jehovah was feeling its way down to the fords of the Jordan.
Armstrong Black, Contemporary Pulpit, vol. i., p. 153.
References: Jos 1:10-15.-Parker, vol. v., p. 61. Jos 1:16, Jos 1:18.-Ibid., p. 71. Jos 2:11.-J. Irons, Thursday Penny Pulpit, vol. vii., p. 385; Parker, vol. v., p. 273. Jos 2:21.-J. M. Ashley, Church Sermons, vol. ii., p. 169; Spurgeon, Morning by Morning, p. 109; W. Meller, Village Homilies, p. 54; Parker, vol. v., p. 80.
Fuente: The Sermon Bible
2. The Spies and Rahabs Faith
CHAPTER 2
1. The spies sent forth (Jos 2:1)
2. Rahabs faith and works (Jos 2:2-14)
3. The escape of the spies and assurance given (Jos 2:15-21)
4. The return of the spies (Jos 2:22-24)
The historical account needs not to be restated. Joshua, who was one of the spies sent out by Moses, now sends two spies to view the land, even Jericho. Jericho was the great stronghold of the enemy, surrounded by high walls. Jericho means fragrance and is a type of the world. (It is interesting to note that in the Hebrew Jericho differs in its spelling in Joshua from that in Numbers. This proves certainly a different authorship.) It is situated near Jordan, the river which typifies death and judgment. The King of Jericho is the type of Satan, the god of this age. The city was grossly immoral, so that it is not strange that the spies came to the house of an harlot. Some have tried to change her character by making her to be an innkeeper. But it cannot be done on account of the word used in the record here and also in the New Testament. Why should even such an attempt be made? Rahab, the harlot, is a beautiful type of the power of the gospel of grace. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace (Hebrews 1:31). Her faith she witnessed to by works. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? (Jam 2:25) Rahab belonged to the doomed race, the race against which the curse had been pronounced. In the doomed city she practised her vile occupation. But she heard the report and she believed. She confessed her faith in Jehovah, the God of the heaven above and of the earth beneath. She had a reason for this faith, for she said, We have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt (verse 10). She prayed for mercy for herself and her fathers house. She knew judgment would overtake Jericho, that she was a sinner and needed salvation. She believed in Jehovah and believed, that while He is a holy God, who had dealt in judgment with Egypt, that He is also merciful. She trusted in that mercy and appealed to it in her prayer. She claims assurance of salvation and that of her house and she received it in positive terms.
The scarlet-line by which the spies escaped is bound by herself in the window. It was a token to her and a sign to the coming executioners of judgment, when Jericho fell. They saw that scarlet-line; but she was not told to look upon it. How scarlet speaks of the blood needs hardly to be mentioned. It is the type of being sheltered by the blood. When I shall see the blood, I will pass over you, was spoken to Israel, behind the blood-sprinkled door posts. The scarlet-line has the same meaning. And we must not forget that two living witnesses gave her the assurance of Salvation. Thus we have our assurance in Him, who died for our sins and who was raised on account of our justification.
By hiding the spies and lying to the King of Jericho, she shows her faith and the weakness of it. To her was also given a place of honor in the first chapter of the New Testament as one of the ancestors of Him who, according to the flesh, is the Son of David.
Dispensationally the application is equally interesting. When Israel is about to be restored to their land, a witness is sounded forth once more, the preaching of the gospel of the kingdom (Mat 24:14). Before the judgments of the Lord are executed in the world, those will be saved during the end of the age who, like Rahab, hear and believe this last kingdom message. They will do good to the Jewish messengers of this final testimony, before the coming of the Lord in power and in glory, as Rahab did good to the spies, the messengers of Joshua. They are those to whom the Lord will say, What ye have done to the least of these, My brethren, that have ye done unto Me. Rahab was saved and remained in the land to enjoy the earthly blessings with Israel. So the Gentiles, who hear and believe the last message, who have done good to the messengers of the King, the Lords brethren, will be saved from the wrath to come. For a more complete unfolding of this interesting theme, we refer the reader to the exposition of the Olivet discourse in the Gospel of Matthew.
Fuente: Gaebelein’s Annotated Bible (Commentary)
sent: or, had sent
Shittim: Num 25:1, Num 33:49
to spy secretly: Num 13:2, Num 13:17-21, Jdg 18:2, Jdg 18:14, Jdg 18:17, Mat 10:16, Eph 5:5
even Jericho: Jos 5:10, Jos 6:1-24
harlot’s house: Though the word zonah generally denotes a prostitute, yet many very learned men are of opinion that it should be here rendered an innkeeper or hostess, from zoon, to furnish or provide food. In this sense it was understood by the Targumist, who renders it, ittetha pundekeetha, “a woman, a tavern-keeper,” and so St. Chrysostome, in his second sermon on Repentance, calls her . The Greek , by which the LXX render it, and which is adopted by the Apostles, is derived from , to sell, and is also supposed to denote a tavern keeper. Among the ancients, women generally kept houses of entertainment. Herodotus says, “Among the Egyptians, the women carry on all commercial concerns, and keep taverns, while the men continue at home and weave.” The same custom prevailed among the Greeks. Jos 6:17, Jos 6:25, Mat 1:5, Rachab, Jos 21:31, Heb 11:31, Jam 2:25
lodged: Heb. lay
Reciprocal: Gen 42:9 – Ye are spies Deu 1:24 – General Jos 3:1 – Shittim Jos 6:22 – Joshua Jos 7:2 – Go up Jos 18:12 – Jericho Jos 18:21 – Jericho Jdg 1:23 – sent Jdg 11:1 – an harlot 1Sa 26:4 – General 1Ki 3:16 – two women 1Ch 19:3 – to search Luk 7:19 – two Luk 19:1 – Jericho
Fuente: The Treasury of Scripture Knowledge
A NOTABLE WOMAN
An harlot named Rahab.
Jos 2:1
We are to travel back into that remote past in order to study a woman who holds a unique place in Bible history, one whose story is a romance, and whose character is an enigma. The facts are sufficiently distinct to make a complete narrative, but we may be pardoned if we admit a certain element of conjecture to fill in an occasional gap; and it is almost inevitable that a modern writer should draw certain inferences which a Biblical writer never thought of expressing. The Fathers treated these characters and stories as types of the Gospel; we are tempted to treat them as examplessingularly typical examplesof human character.
I. If we assume that the Psalmist (Psalms 87) meant by Rahab the same woman whom the Epistle to the Hebrews celebrates in its roll of the martyrs of faith, how appropriate and beautiful it would be! Here is the first convert to the congregation of the Lord from the licentious heathen world. Here is a brand plucked from the burning indeed. Here is the first suggestion of our Lords eternal truth that the publicans and harlots may enter the kingdom of heaven. She, if ever man or woman was, has been born in the mystical Zion. She is the pivot on which the Canaan of unnameable abominations, the Canaan exposed to the curse, and blotted from the face of the earth, becomes the Canaan of the promise, the land of the worlds desire, the symbol of the heavens.
With our eyes fixed on Rahab the harlot, hope springs in our hearts for all the lost and outcast world. Surely nowhere has God left Himself without a witness. The heathen may be turned unto Him, for even in such polluted hearts the cry after Him is not silenced, the possibility of faith and love is not quenched. And with this notable example of a woman rescued from shame to become the noble mother of the worlds salvation, we have an impressive command of God to revise our hasty and pharisaical judgments about the forlorn sisterhood of fallen women.
II. We cannot, of course, argue from the tone of the Old Testament in touching upon what we call the social evil, to any Divine condonation of it; for moral ideas are the growth of the ages and of broadening revelation. The profession of Rahab is mentioned without comment of praise or blame. It is assumed as part of the constitution of society, but not condemned. There is no hint of surprise in the ancient author that such a woman should be susceptible of religious aspirations, the one potential follower of Jehovah in the corrupted land. While polygamy was recognised even for patriarchs and chosen kings, while men like Judaha very noble type of mancould commit what the New Testament denounces as a sin without a twinge of conscience, and while the right of a woman to her own soul was not yet admitted, it was inevitable that men should treat lightly the sin which, in the light of Christ, we have learnt to regard with repugnance. But it is that very light of Christ itself which shows that the form which our repugnance takes is unjust, selfish, and uncharitable. No one is so severe as He upon impurity. It is He who has taught us to aim at purity of thought and intention, and to regard impurity in the heart as equivalent to impurity in act. It is His Spirit that fills us all with a holy horror of the unclean books and papers, the alluring sights and suggestions, the inward passions and desires which are the first movements towards the vice which we call in a special sense immorality. It is fallen man that is severe on fallen woman. It is unfallen man that is stern to fallen man. Christ in His utter purity allowed the harlots to approach Him, and to love Him. And the seven devils went out of them at His touch, and they were pure as in the days of their childhood. And if we read the story of Rahab with the eyes of Christ we may possibly arrive at a somewhat startling conclusion. For almost every fallen woman some man is to blame; for the perpetuation of her fall and the trampling in the mire men are always to blame.
Illustrations
(1) Rahab had no scruple in telling a lie. Probably there are even Christian women who would tell such a lie to save those whom they loved. We cannot therefore pause to censure this untruth in a Canaanitish woman of the thirteenth century b.c.; and we may lay aside at once the charge of treason against her country and her town, not only on the ground that such a woman is a kind of outcast from her own society, but also because she was supernaturally convinced that the doom of her country was sealed, and her only hope lay in the direction of saving her own beloved family. She unblushingly assured the officers that the two men who lay concealed on her house-roof had gone out just before the city-gate was closed, and could be overtaken by a rapid pursuit.
(2) It might be asked, was not Rahab a very sinful woman? Yes. Did she not lie to the king of Jericho? Yes. How then could such a one be saved? She was saved by faith, not by her own righteousness. God saved her, not because she was good, but that she might become so. It is not to be supposed from Heb 11:31 and Jam 2:25 that God commended Rahabs falsehood any more than he commends her other sins. These passages point out her real living faith, which was manifested by her works which followed. In the same way the thief on the cross was saved by faith, and not by works; and he abundantly proved the reality of his faith by his works which followednamely, confession of his own guilt, public confession of faith in Christs power to save, his fear of God, rebuking sin, etc., all seen in his few words as he hung on the cross.
Fuente: Church Pulpit Commentary
Preparing to Possess the Land
Jos 2:1-17
INTRODUCTORY WORDS
1. The men who fell by the way. The closing verses of Jos 1:1-18, give the story of Joshua’s preparations to carry out God’s instructions, and to enter in and possess the land. The men, who thirty-eight years before had come up to Kadesh-barnea, and who had refused to enter in, had all died with the exception of Caleb and Joshua.
Those men whose carcasses fell, and whose bones were strewn across the wilderness, are also a warning to us upon whom the end of the ages have come, lest we also fall after the same example of unbelief.
We need to be on the alert lest we fail of the rest that remaineth unto the children of God. See 1Co 10:1-12 and Hebrews, chapters 1 and 2.
2. The men who were ready to go in and possess the land. There were just as many obstacles facing the Israel whom Joshua commanded to enter in, as there were facing the men of Moses’ day.
However, the people were now ready to obey their leader, and to follow the word of the Lord. They said to Joshua, “We will hearken unto thee: only the Lord thy God be with thee, as He was with Moses.”
With such a spirit of loyal obedience the people were ready to obey their Lord and His leader, and to enter in and possess the land.
Today we need a loyalty as true, and a faith as strong as was theirs, if we are to accomplish anything worth the while for God.
3. The spirit of reciprocity. The tribes of Reuben and Gad and half the tribe of Manasseh had been granted the privilege of making their abode and their inheritance on “this side Jordan.” Joshua, however, said unto them: “Your wives, your little ones, and your cattle, shall remain in the land * * this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour.”
This was eminently right. They had been helped into their inheritance by the other tribes, so they should now, in turn, help their brethren into their inheritances. This they did.
Beloved let us not always be on the receiving line; let us pass over to the giving and helping line.
4. The only place to stop pursuing. Joshua said, “Help them; until the Lord have given your brethren rest.”
Why should we stop until we reach the Glory rest? We told a man who had made plenty of money, and who had expressed his desire to quit and live in nonactivity upon what he had earned-that was no place for him to rest until his brethren had reached a like place of comfort. So long as there were saints toiling on, he should keep his shoulder to the wheel, that he might, by his making money, help others to win the day.
My rest is in Heaven, my rest is not here,
Then why should I idle, when toil still is near?
While thorns and the thistles around me still grow,
I dare not lie down upon roses below:
I seek not my portion, and claim not my rest,
Till service all over, I lean on His breast;
Let troubles or danger my pathway oppose,
I’ll serve till in Heaven my pathway I close.
I. THE STRATEGY OF A HEATHEN WOMAN (Jos 2:1-4)
1. Joshua sent forth two spies to get a “lay out” of the city of Jericho, and to discover the temper of the people. The spies stopped at the home of Rahab. Soon their presence was discovered, and word was sent to the ruler of Jericho, “Behold, there came men in hither to night, of the Children of Israel to search out the land.”
2. The king’s command. The king of Jericho quickly sent command to Rahab, saying, “Bring forth the men that are come to thee, which are entered into thine house.”
3. Rahab’s deceptive strategy. Rahab was quick to hide the spies, and to send word to the king. She said that the men came, but that she knew not whence they were gone. She asserted that just before the time to close the gates of the city the men went out, whither, she knew not. Then she urged the king to send out a posse to overtake the men en route toward their land.
What does all of this mean? We certainly may overcome evil with good; but not good with evil.
Rahab, however, told a lie, yes she acted a lie, and thus sought to deceive her king, and to deliver God’s servants. She is not to be justified, and yet she was living out her normal conception of things. To her it meant nothing to deceive. Her motive was right, her method was wrong. She acted as one who had been engulfed in sin, and yet, withal, was seeking to do the right.
Her ruse was successful, she accomplished her purpose. Not only that but God looked through her past sinful life, as well as her immediate deception, and saw her awakening faith as it began to take hold of His power.
II. SEEKING THE SPIES (Jos 2:5-7)
1. Rahab hiding the spies. Here is the next step in Rahab’s double purpose. She brought the men up to the roof of her house and hid them with the stalks of flax which she had laid in order there.
2. The pursuit. While the men were safely hid, the posse of the king was hastening away to run them down in their supposed flight.
“The men pursued after them the way to Jordan unto the fords.” Beyond this they dared not go. Their search was useless, because the men were hid away. There are two lessons for us just here.
(1) Satan is going about seeking whom he may devour. He is a ravenous and a roaring lion in his search. He is ruthless, and rabid, and ready to trap every soul that seeks to follow the Saviour.
Now, that God was about to lead His people Into Canaan, by the way of Jericho, Satan was alert to do all in his power to break down their attempt.
So does Satan seek to destroy all saints. He lays snares, and pitfalls on every hand, if he may by any means entangle the saints.
(2) The Lord is ever preparing a place of succor for His children. He is, Himself, our Covert from the storm of Satan’s attacks. There is always a Divinely prepared way of escape for tempted believers. He will hide us in. the brightness of His countenance.
There are still Cities of Refuge especially built for us, and these are ever near.
III. THE FAITH OF RAHAB (Jos 2:9-10)
1. Rahab’s statement number one-“We have heard.” Rahab was anticipating New Testament truth. Here is a Scripture, “Faith cometh by hearing.” What had Rahab heard? She had heard how the Lord had dried up the waters of the Red Sea for Israel to pass over before Pharaoh. She had heard what God had done unto Sihon and Og, the two kings of the Amorites.
And, what have we heard? We have heard of all of the mighty miracles of God “in the days of old; of the Lord Jesus Christ, of His being mighty in word and deed. The grave could not hold Him. We have heard of the early Church-her victories of faith; of the conquests of Christ through the ages and even in our own day.
2. Rahab’s statement number two-“I know that the Lord hath given you the land.” Here Rahab spoke as though Israel’s occupation of the land of Canaan was already an accomplished fact. The voice of faith speaks with assurance, “I know.” It speaks with a present tense, giving substance of things not seen as yet. Faith says, “I have” as well as “I know.” It even says, “I have” before it actually obtains.
It is written: “He that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord.”
3. Rahab’s statement number three-For a moment let us get back of Rahab’s faith and see if there was any “thus saith the Lord” for it. She said, “The Lord hath given you the land.” Perhaps she did not know that when God had divided unto the nations their inheritance, He divided the lands according to the number of the Children of Israel. Perhaps she did not know that God had said to Abraham, “I will give unto thee, and to thy seed * * all the land of Canaan, for an everlasting possession.” Nevertheless her faith was builded upon the more sure Word of “God’s promise.
IV. RAHAB’S CONFESSION OF FAITH (Jos 2:11)
We now look at another phase of Rahab’s faith-her credo concerning Israel’s God. It was a twofold confession.
1. “The Lord your God, He is God in Heaven above.” The heavens in Rahab’s day were as wonderful as they are in our day. Her God and our God is God in Heaven, and God of the heavens. “All things were made by Him; and without Him was not any thing made that was made.”
We love that Scripture, “When I consider Thy heavens, the work of Thy fingers.”
He who considers the skies, whether with the naked eye, Or with the aid of a great telescope, is overawed with the bigness and grandeur of it all. Our little earth sinks into insignificance as we view its size as compared to millions of other spheres, so marvelously bigger. When we look at the “milky way” through the telescope and we behold untold myriads of planets whirling in their orbits, we cannot but worship God.
2. “The Lord your God, He is God * * in earth beneath.” Rahab believed that the things under the sun were under the control and guidance of the God of Israel. Do we believe it? Do we believe that God setteth up and putteth down whomsoever He will?
The world and its governments are under the sway of Satan inasmuch as he is the god of this cosmos. However, back of him, and back of all the governors of the nations, is the Lord our God.
V. THE FEAR OF THE PEOPLE (Jos 2:9; Jos 2:11)
1. Rahab said: “Your terror is fallen upon us.” This expression was exactly what the two spies were glad to hear. Half of the battle was won before the first step of the march had been taken.
In Rev 6:1-17 we discover that, prior to the Lord’s advent, the nations of the earth will be filled with fear, when they see the face of Him that sitteth upon the Throne and when they realize that the great day of His wrath is come. The kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, will hide themselves in the dens and in the rocks of the mountains for the fear of the Lord, and for the glory of His majesty when He arises to shake terribly the earth.
2. Rahab said: “All the inhabitants of the land faint because of you.” It has been said, “Satan trembles when he sees, the weakest saint upon his knees.” It seems that men and the devil are cowards when God unsheaths His Sword. Even saints cause the devil to flee when they resist him. The ungodly will flee when no man pursueth.
3. Rahab said: “Our hearts did melt, neither did there remain any more courage in any man.” There is a vast difference between faith and fear. Those who have faith wax valiant in the fight. They subdue kingdoms, stop the mouths of lions, quench the violence of fire, and out of weakness are made strong.
Those who believe go to their death in faith.
Those who believe not, rush shrieking to their doom. Their fear knows no bounds, their despair no limit. “To whom is reserved the blackness of darkness for ever.”
VI. THE PLEADINGS OF FAITH FOR PROTECTION (Jos 2:12-14)
Rahab now demonstrates her faith in her pleadings for protection.
When the unsaved come to the Lord seeking salvation they acknowledge themselves lost and under condemnation by the very fact of their coming to the Saviour. They acknowledge that the Blood of Christ is a sufficient basis for redemption, by accepting its cleansing power.
Let us examine the basis on which Rahab placed her plea for pity.
1. She plead for kindness, because of her kindness. “Since I have shewed you kindness, that ye will also shew kindness unto my father’s house.”
2. She plead life, for life. “That ye will * * deliver our lives from death.” “And the men answered, Our life for yours.”
Some one will immediately say that Rahab was seeking salvation on the basis of her own worth and work. The truth is that Rahab was in the realm of rewards, pleading that the God of all the earth would do right. This is preeminently proper. Even the wicked, when they stand before the great white throne, will be rewarded according to the things written in the books.
God does recognize the righteous acts of both the godly and ungodly. However, He never reckons them in the realm of redemption. God could save Rahab’s physical life, because she saved the spies. He could give life for life and kindness for kindness. He not only could, but He did. All of this, however, had nothing to do with the fact that Rahab was a lost sinner in need of the Blood. Let no one among the unsaved imagine that they can buy eternal life with the paltry works of their own hands.
VII. THE TRUE TOKEN (Jos 2:12, l.c.; 2:18)
We now come to that which was indeed a true token to Rahab, and which is a true token to us in the realm of eternal redemption.
1. The scarlet cord. In that scarlet cord God saw the Cross.
If we are going to speak of the physical redemption of Rahab and of her household, we may rightly plead her hiding the spies. If we are going to talk of her eternal redemption, which we believe was fully established afterward, we are going to plead that apart from the Blood there is no remission. We must remember that Rahab, the harlot, became Rahab the mother of Boaz, who was the father of Jesse, who was the father of David. Rahab, therefore, was in the lineage from Adam to Christ.
The thing, therefore, that the scarlet cord pleaded, was the fact that through the Blood of Christ the sinner may be washed and made as white as snow. “Though your sins be as scarlet”; through the scarlet Blood of Christ, they may be made as white as snow.
2. The basis of safety. In the 18th verse we read: “Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head.”
According to all of the above, the safety of Rahab and her people depended on their being housed behind the scarlet cord.
The sinner does not plead merely the Blood of Christ as his salvation. His plea is the fact that he has received the atonement.
AN ILLUSTRATION
Israel learned that God will provide. “There is an interesting and very helpful story told in connection with the painting known as ‘The Angel Uriel,’ the work of one of our really great American artists, Washington Alston. He had asked what seemed to be a modest price for his production but had failed to find a buyer. Like many another great painter till his worth was really known, Alston had been reduced to very straightened circumstances and his family was really in want. He was a Christian painter and believed in seeking help from God ‘in the day of trouble,’ and thus carried his distressing situation to God in prayer. It is said that while he was yet on his knees a man came knocking at the door and inquired as to the price of the somewhat celebrated painting, for it had received one of the prizes at the Royal Academy.
“‘Has it been sold?’ inquired the stranger.
“Receiving a negative answer the man asked Alston how much he wanted for the picture.
“‘I have already fixed the price quite too low, and yet have not been able to dispose of it. What is it worth to you?’ was the answer.
“‘How about two thousand dollars?’ asked the stranger, “‘Why,’ said Alston, ‘that is even more than I asked.’
“But the gentleman, who afterwards became one of the painter’s best patrons, paid the two thousand dollars. The artist, whose fame soon after spread around the world, testified in later years that the encouragement which came to him in the sale of ‘The Angel Uriel’ had more than anything else to do with starting him on the way in his brilliant career.
“Oh, my brother, is it not true that if you have had any worthwhile Christian experience at all it has proven to you that ours is a prayer-hearing and a prayer-answering God? ‘Call upon Me in the day of trouble,’ He says, and ‘I will deliver thee.’ Is it too much to believe that God knew the needy artist was going to pray and had his benefactor on the way before the painter was on his knees?”-Unknown.
Fuente: Neighbour’s Wells of Living Water
The third thing Joshua did was to secretly send two spies to Jericho to survey the surrounding land and especially the city. These two found a woman of faith in a heathen city. Rahab was a harlot living in a house on the city walls. Keil and Delitzsch think the spies going to her house was at once natural, because it would arouse the least amount of suspicion, and providential, because she had come to believe in the true God due to the great miracles God had worked to deliver Israel.
When the king learned two men from Israel had entered Rahab’s house, he sent to have her turn them over to him. She lied by saying she did not know they were men of Israel and that they had left as darkness fell, at about the time the gate would be shut. She urged the king’s men to pursue the spies, saying they should be able to overtake them. When they set out down the road to the fords used to cross the river, the gate was shut in case the spies had not left.
Rahab’s faith is seen in her words to the spies on the roof before she hid them under the flax. She said, “I know that the Lord has given you the land,” and “the Lord your God, he is God in heaven above and on earth beneath” ( Jos 2:9 ; Jos 2:11 ). Rahab is also seen as a woman of faith by her works, which is important since James says faith without works is dead because it is by itself. Rahab is mentioned as a woman of faith because she peacefully received the spies ( Heb 11:31 ) and sent them out by a different way ( Jas 2:25 ).
We also learn some other interesting facts from this part of the story. Her drying the stalks of flax tells us it was about March or April and the river was at flood stage, as it was during harvest time according to Coffman. Rahab was somehow involved in the processing of flax and may even have used it to make linen. Further, she was a woman deeply committed to her family, as is seen by her asking the spies to promise her that the lives of her family would be delivered when Jericho was conquered.
She let the spies down by a cord, telling them to go to the nearby mountains and wait three days before going back to the Israelite camp. Coffman says these mountains were about one mile from Jericho and rose from 1500 to 2000 feet above the plain. They are limestone hills full of caves and grottos that would have been well suited to hiding. It was in these caves that the Dead Sea scrolls were found. As they were being let down, the spies agreed to keep their oath to save Rahab’s family on three conditions. First, she had to tie the red cord she had let them down by to the window to designate the house in which she lived. Second, everyone of her family members who wanted to be spared would have to remain inside during the attack. Third, she had to keep quiet about the spies mission in Jericho.
Jos 2:1. And Joshua sent Or, had sent, before the directions mentioned in the preceding chapter (Jos 2:10-11,) were given to the officers. This best agrees with Jos 2:22 of this chapter, and the rest of the narrative. Two men Not twelve, as Moses did, because those were to view the whole land, these but a small parcel of it. To spy That is, to learn the state of the land and people. It is evident Joshua did not this out of distrust; it is probable he had Gods command and direction in it, for the encouragement of himself and his army. Secretly With reference not to his enemies, that being the practice of all spies, but to the Israelites; a good caution to prevent the inconvenience which possibly might have arisen if their report had been discouraging. Jericho That is, the land about Jericho, together with the city. Hebrew, the land and Jericho; that is, especially Jericho. A harlots house Although the Hebrew word , zonah, here rendered harlot, does also sometimes signify an innkeeper, or one who sells provisions; yet, as the former is certainly the common meaning of the term, and the sense in which it must frequently be necessarily taken, (see Gen 34:31; Jdg 11:1; Hos 1:2,) and as Rahab is called a harlot by two apostles, (Heb 11:31; Jas 2:25,) who use an expression of no such equivocal meaning, it seems evident she had once been a harlot, though undoubtedly was now reformed. They lodged there Or, lay down, as the same word is rendered Jos 2:8, composed themselves to rest, but they were hindered from that intention.
Jos 2:1. Sent out two spies. Many read, Joshua had sent out. Being a wary general he would lose no time in gaining every kind of information. A harlots house, named Rahab. The word is rendered hostess, or landlady, as well as harlot. She got her bread by keeping a sort of inn. Her subsequent marriage and issue, in the line of David, indicate that she was no prostitute. But the Greek and Latin fathers all use the term harlot. Josephus follows the LXX in reading, , which must here be understood as landlady rather than harlot.
Jos 2:5. Whether the men went I wot [or know] not. Her motives were pure, but her words were not true. So it was with Abraham before Abimelech. The Holy Ghost having recorded the reproof which Abimelech gave Sarah, we ought not to defend the practice. Gen 20:9. And if lying be reprehensible for the safety of life, how wicked must it be to lie in the common affairs of business and conversation.
Jos 2:12. Swear unto me by the Lord. This was the ancient way of making covenants; and such covenants, whether relating to marriage or property, if holy and compatible with salvation, cannot be broken. He that sweareth to his own hurt, and changeth not, shall ascend into the hill of the Lord. Psa 15:5.
Jos 2:15. Window. The ancient houses in western Asia had a gloomy appearance; their construction exhibited the fears of the people. The windows were high, and many of them not larger than a loop-hole through which a man might pass. The scarlet thread seems to have been hanks of yarn which she was accustomed to spin and weave.
Jos 2:24. The Lord hath delivered into our hands all the land. Those spies were believers; the ten spies forty years before were unbelievers, and perished in their sins; but these by faith obtained safety and salvation.
REFLECTIONS.
The Lord had encouraged Joshua by many gracious promises of his presence and support; but this did not supersede the use of means. Therefore he sent two men to acquaint himself with the road, and with Jericho, the object of their first attack. When we seek the aids of providence, and neglect the means, we do but tempt the Lord.
The spies entering on their arduous mission, after surveying the country, ventured within the city, but with so many fears that they stopped at the first paltry inn on the wall; and not without being perceived, and traced to Rahabs house. It was now that this admirable woman learned the character and business of the strangers. Following the impulse of the moment, having heard the fame of Israels God, she concealed them in the flax, at the risk of her own life, and then excused herself to the guards. What an act of faith; and what an example of virtue combined with prudence.
After this noble act of faith which had sprung up in a moment from the bottom of her heart; faith that exceeds all the army of Israel; she ascended to acquaint the trembling strangers of all that she had done. She apprized them also with the motives of her singular conduct; for she had heard how the Lord had opened the channels of the Red sea, wide as the wilderness, to give his people a passage, and had caused the waters to return on the presuming Egyptians, long hardened by a course of miracles. She had heard how Sihon and Og had fallen before them, and because of which her whole land fainted with fear. She apprized them farther, that seriously believing the Lord would give them the land, she had risked her own life for their safety. She then stipulated, that they in return should save her life, and the lives of all her kindred; nor would she be satisfied with less than an oath of the Lord for their safety.Here sinners, here is faith in a poor gentile. Here is grace which shames and confounds the supineness of the christian world: here is a glorious example for the wicked to follow. Our God through a long succession of ages has cut off the men who despised his miracles and grace; and he is proceeding with his work. Do you believe the visitation of his rod? Do you believe that conversion or destruction speedily awaits the unregenerate world? Do your souls, like the Canaanites, faint with fear? Then haste to day, haste while you have opportunity. This was Rahabs only opportunity; haste to the Lords ministers, and never rest till they shall find your repentance so sincere as to give you with safety promises of pardon and peace; promises which Jesus Christ, like Joshua, shall ratify and confirm. Nor be content, oh man, with thy own salvation; but make intercession that thy whole household may be included in the covenant of peace. The safety of Rahab and her house was connected with conformity to the covenant signs. The scarlet chain of linen must be hung in the window for a sign of respect to the house, and the whole family must abide in the house till the carnage and vengeance were overpast. Thus the believer and his household must abide protected with the blood of the cross, and sheltered in society with the saints. If any of Rahabs brethren, says bishop Hall, shall fly from the red flag, and rove about the city, not contented with the roof that hid the spies, it is in vain to tell the avengers he is Rahabs brother. That affinity will save him in the house; not in the streets. If we will wander beyond the line of demarcation, we place ourselves out of divine protection. We cannot claim the benefits of redemption when we fly in the byways of our own heart. The church is that house of Rahab, saved while all Jericho is put to the sword.
Lastly, we see in Rahabs case the truth of our Saviours prediction: Whosoever will save his life shall lose it, but whosoever will lose his life for my sake, and the gospels, the same shall save it. May our faith hereby be greatly strengthened; and acting henceforth ingenuously for God, we may not be afraid of any evil.
II. Two Hebrew Spies Visit Jericho and Evade Capture.The narrative is inconsistent with Jos 1:11, Within three days ye are to pass over Jordan. The events in ch. 2 must have taken longer than three days, for Jos 2:22 tells us that the spies abode three days in the mountains; and with one day to go and another to return, five days at least would be required. This is an indication that Joshua 2 and Joshua 1 are from different sources. And perhaps Joshua 2 itself is composite. The narrative reads consistently if Jos 2:15-17 is omitted, for we can hardly think of the conversation being continued between Rahab at the window and the spies on the ground outside the wall.
1. Shittim: Num 25:1.
Jos 2:6. Cf. 2Sa 17:18-20.
Jos 2:10 f. belongs to the Deuteronomist. The passage is an interesting example of how the Biblical writers ascribe to ancient characters their own ideas. Rahab is made a pure monotheist at a time when we know that the Hebrews themselves were only monolatrous. The great example of this method of writing history is found in the Books of Chronicles, where the writer carries back to Davids time the later ecclesiastical usages; but no greater anachronism can be found than the one here, where a Canaanitish heathen is made to utter a monotheism worthy of Amos. The words put into Rahabs mouth, Yahweh is God in heaven above and on the earth beneath, are an exact repetition of Deu 4:39.
Jos 2:15. Cf. 1Sa 19:12, Act 9:25, 2Co 11:33.
THE SPIES RECEIVED AND HIDDEN BY RAHAB
(vv. 1-24)
Joshua then sent two spies to “view the land, especially Jericho”(v. 1).Twelve men had been sent before at the request of the people (Deu 1:22-23). At that time the people wanted to find out whether they were likely to be able to overcome the enemy, and ten of the twelve spies reported that the odds were against them, so that the people refused to go in. Only Joshua and Caleb urged that they should launch an attack because they knew God could easily overpower the enemy on their behalf, but the rebellion of the people resulted in 38 more years of wandering in the wilderness.In this case, however, the men are told to view especially Jericho. They were not sent to make a decision as to whether to attack Jericho, but rather to find out Jericho’s condition in view of Israel’s attacking them. For Joshua had already told Israel that in three days they would cross the Jordan. There was firm decision to go forward, and Jericho was the first object of attack. In the sending of the spies God had at least two objectives in view, (1) to confirm to Israel the fact that God was already weakening the hearts of the Canaanites, and(2) to save Rahab and her household from destruction.
It so happened that the spies found lodging in the home of a woman who proved to be a harlot. Sinful as she was, the Lord had begun a work of repentance and faith in her heart, as her words to the spies proved. It was not lust that led them to her home, but it was God’s grace that did so. When the king of Jericho heard that Israelites had come to Jericho as spies, he demanded that Rahab should deliver them to him (v. 3). But she was the one person in that whole city who had been awakened to realize that Israel was serving the true God and that His rights were paramount, so that she decided she must take sides with God against her own nation. When the messengers came to Rahab, she lied to them, telling them that though the men had come to her house, she did not know where they were from and they had left again as darkness was falling (v. 5). The messengers accepted her word for it, and her suggestion that they pursue them quickly.
Was it right for Rahab to lie? No, it is never right to lie.Yet Rahab lied because she had faith in God.Not that faith made her lie, but she could see no other way of protecting the spies.Possibly a more mature faith would have acted differently, for God could work a miracle to protect the spies, if he so chose.The fact that she lied showed her faith, but also showed the weakness of her faith.
“But she had brought them up to the roof and hidden them with the stalks of flax, which she had laid in order on the roof” (v. 6). There is a lovely spiritual significance in this.She had the material from which linen is made, laid in order.Linen is a symbol of “the righteous acts of saints” (Rev 19:8).Thus, though Rahab had been given over to sin, yet God had so worked in her heart that now there was in her own house the material for acts of righteousness, and in becoming order.Her life had been previously disorderly, but here was promise of change.
When the men of the city had gone out in pursuit of the spies, the gates were shut, then Rahab came to the spies before they slept, and spoke to them in such away that there was no doubt that God had truly awakened her to some reality of faith in Him (vv. 7-8). She told them, “I know that the Lord has given you the land.” She had witnessed the fear of all the inhabitants of the land, for they had heard of God’s bringing Israel through the Red Sea and of their more recent destruction of the kings of the Amorites, Sihon and Og (vv. 9-10).
Having such reports, Rahab says, “our hearts melted,” and courage deserted the people of the land. The report brought fear to all the people generally, but it awakened faith in Rahab, who declares firmly, “The Lord your God, He is God in heaven above and on earth beneath” (v. 11).
Then she pleads with the spies, on the basis of her faith in showing kindness to them, that when Israel conquers Jericho, they will spare her father’s house, her father, mother, brothers and sisters, delivering them all from being put to death (vv. 12-13). This is a clear evidence of a work of God in her heart, for harlotry shows no regard for proper family relationships. Similarly, when one has been saved from an ungodly life today, it is wonderful to see how concerned he or she is that close relatives should be saved.
The spies willingly promise her this favor, but on condition that she and her family do not betray them to others. The spies could not leave by the gate, which had been closed, but since Rahab’s house was on the wall, she let them down by a rope from her window. She suggested their going the opposite way from Jordan, to hide for three days till the pursuers were back in the city.
No doubt before they were let down they spoke the words of verses 17-20, instructing her to bind the line of scarlet cord in her window, which would mark out her house as that to be spared when Israel conquered Jericho. She must bring her family into the house at that time, for anyone outside the house could not count on any protection (vv. 18-19). This may remind us of the Passover in Egypt, when everyone inside a house which was marked by blood on the doorposts and lintels was safe from God’s judgment (Exo 12:12-13). So the red cord symbolizes the blood of Christ which shelters from judgment.
The spies then went do the mountain to hide for three days before returning over the Jordan to bring to Joshua the report that the inhabitants of the country had become fainthearted because of Israel, and therefore it was evident that God had delivered them into Israel’s hands. Of course they would report the case of Rahab also.
2:1 And Joshua the son of Nun sent out of {a} Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
(a) Which was in the plain of Moab near Jordan.
The two men sent out as spies were young (cf. Jos 6:23). Joshua sent them out secretly (cf. Jos 7:2). He did not want a recurrence of the Kadesh Barnea rebellion (Numbers 13-14).
"He had learned by experience that spy reports should be brought to the leaders only, for the people did not have sufficient orientation or experience to properly evaluate such a report." [Note: Davis and Whitcomb, p. 33.]
Their mission was to explore the area Israel would enter, especially Jericho. Jericho is possibly the lowest city on earth, lying about 750 feet below sea level. [Note: See The New Bible Dictionary, 1962 ed., s.v. "Jericho," by Kenneth A. Kitchen.] Their object was to determine when and how to attack, not whether to attack.
"Sending out men for reconnaissance was a widespread phenomenon in the east. Moreover, a prostitute’s or innkeeper’s house was the accustomed place for meeting with spies, conspirators, and the like. Thus, for example, we read in Hammurabi’s Code: ’If scoundrels plot together [in conspiratorial relationships] in an innkeeper’s house, and she does not seize them and bring them to the palace, that innkeeper shall be put to death’ (law § 109). In a Mari letter we read about two men who sow fear and panic and cause rebellion in an army. Also, the pattern of a three-day stay in an area when pursuing escapees has support in ancient eastern sources; for example the instructions to the Hittite tower commanders specify that if an enemy invades a place he must be pursued for three days. In the same collection of instructions we find that it is forbidden to build an inn (arzana) in which prostitutes live near the fortress wall, apparently because of the kind of danger described in Joshua 2." [Note: Moshe Weinfeld, The Promise of the Land: The Inheritance of the Land of Canaan by the Israelites, pp. 141-43.]
Jericho was not a large city, but it had strong fortifications and a strategic location on the eastern frontier of Canaan. It lay just a few miles west of the Jordan River in the Jordan Valley. If the Israelites were to gain a foothold in Canaan, they would have to defeat Jericho.
The spies probably stayed at Rahab’s house because they hoped to be less conspicuous there than they would have been if they had lodged elsewhere. [Note: See Butler, pp. 31-32, for a discussion of the many instances of irony in this chapter.] Josephus called Rahab an innkeeper, which she may have been. [Note: Josephus, 5:1:2, 7. See also Hess, pp. 83-84; and M. A. Beek, "Rahab in the Light of Jewish Exegesis," in Von Kanaan bis Kerala, pp. 37-44. Bush, pp. 31-32, strongly rejected this possibility.] The writer recorded Rahab’s name because she became an important person in Israel’s history. She was an ancestor of David as well as Israel’s helper on this occasion (cf. Mat 1:5).
CHAPTER VII.
THE SPIES IN JERICHO.
Jos 2:1-24.
IT was not long ere Joshua found an occasion not only for the exercise of that courage to which he had been so emphatically called both by God and the people, but for calling on others to practise the same manly virtue. For the duty which he laid on the two spies – detectives we should now call them – to enter Jericho and bring a report of its condition, was perhaps the most perilous to which it was possible for men to be called. It was like sending them into a den of lions, and expecting them to return safe and sound. Evidently he was happy in finding two men ready for the duty and the risk. Young men they are called further on (Jos 6:23), and it is quite likely that they were leading men in their tribes. No doubt they might disguise themselves, they might divest themselves of anything in dress that was characteristically Hebrew, they might put on the clothes of neighbouring peasants, and carry a basket of produce for sale in the city; and as for language, they might be able to use the Canaanite dialect and imitate the Canaanite accent. But if they did try any such disguise, they must have known that it would be of doubtful efficacy; the officials of Jericho could not fail to be keenly on the watch, and no disguise could hide the Hebrew features, or divest them wholly of the air of foreigners. Nevertheless the two men had courage for the risky enterprise. Doubtless it was the courage that sprang from faith; it was in God’s service they went, and God’s protection would not fail them. To be able to find agents so willing and so suitable was a proof to Joshua that God had already begun to fulfil His promises.
Joshua had been a spy himself, and it was natural enough that he should think of the same mode of reconnoitering the country, now that they were again on the eve of making the entrance into it which they should have made nearly forty years before. There is no reason to think that in taking this step Joshua acted presumptuously, proceeding on his own counsel when he should have sought counsel of God. For Joshua might rightly infer that he ought to take this course inasmuch as it had been followed before with God’s approval in the case of the twelve. Its purpose was twofold – to obtain information and confirmation. Information as to the actual condition and spirit of the Canaanites, as to the view they took of the approaching invasion of the Israelites, and the impression that had been made on them by all the remarkable things that had happened in the desert; and confirmation, – new proof for his own people that God was with them, fresh encouragement to go up bravely to the attack, and fresh assurance that not one word would ever fail them of all the things which the Lord had promised.
We follow the two men as they leave Shittim, so named from the masses of bright acacia which shed their glory over the plain; then cross the river at “the fords,” which, flooded though they were, were still practicable for swimmers; enter the gates of Jericho, and move along the streets. In such a city as Jericho, and among such an immoral people as the Canaanites, it was not strange that they should fall in with a woman of Rahab’s occupation, and should receive an invitation to her house. Some commentators have tried to make out that she was not so bad as she is represented, but only an innkeeper; but the meaning of the word both here and as translated in Heb 11:1-40 and Jam 2:1-26 is beyond contradiction. Others have supposed that she was one of the harlot-priestesses of Ashtoreth, but in that case she would have had her dwelling in the precincts of a temple, not in an out-of-the-way place on the walls of the city. We are to remember that in the degraded condition of public opinion in Canaan, as indeed much later in the case of the Hetairai of Athens, her occupation was not regarded as disgraceful, neither did it banish her from her family, nor break up the bonds of interest and affection between them, as it must do in every moral community.* It was not accompanied with that self-contempt and self-loathing which in other circumstances are its fruits. We may quite easily understand how the spies might enter her house simply for the purpose of getting the information they desired, as modern detectives when tracking out crime so often find it necessary to win the confidence and worm out the secrets of members of the same wretched class. But the emissaries of Joshua were in too serious peril, in too devout a mood, and in too high-strung a state of nerve to be at the mercy of any Delilah that might wish to lure them to careless pleasure. Their faith, their honour, their patriotism, and their regard to their leader Joshua, all demanded the extremest circumspection and self-control; they were, like Peter, walking on the sea; unless they kept their eye on their Divine protector, their courage and presence of mind would fail them, they would be at the mercy of their foes.
*It is somewhat remarkable that the present village of Riha, at or near the site of the ancient Jericho, is noted for its licentiousness. The men, it is said, wink at the infidelity of the women, a trait of character singularly at variance with the customs of the Bedouin. “At our encampment over Ain Terabeh (says Robinson) the night before we reached this place, we overheard our Arabs asking the Khatib for a paper or written charm to protect them from the women of Jericho; and from their conversation it seemed that illicit intercourse between the latter and strangers that come here is regarded as a matter of course. Strange that the inhabitants of the valley should have retained this character from the earliest ages; and that the sins of Sodom and Gomorrah should still flourish upon the same accursed soil.”-” Researches in Palestine,” i, 553.
Whether disguised or not, the two men had evidently been noticed and suspected when they entered the city, which they seem to have done in the dusk of evening. But, happily for them, the streets of Jericho were not patrolled by policemen ready to pounce on suspicious persons, and run them in for judicial examination. The king or burgomaster of the place seems to have been the only person with whom it lay to deal with them. Whoever had detected them, after following them to Rahab’s house, had then to resort to the king’s residence and give their information to him. Rahab had an inkling of what was likely to follow, and being determined to save the men, she hid them on the roof of the house, and covered them with stalks of flax, stored there for domestic use. When, after some interval, the king’s messengers came, commanding her to bring them forth since they were Israelites come to search the city, she was ready with her plausible tale. Two men had indeed come to her, but she could not tell who they were, it was no business of hers to be inquisitive about them; the men had left just before the gates were shut, and doubtless, if they were alert and pursued after them, they would overtake them, for they could not be far off. The king’s messengers had not half the wit of the woman; they took her at her word, made no search of her house, but set out on the wild-goose chase on which she had sent them. Sense and spirit failed them alike.
We are not prepared for the remarkable development of her faith that followed. This first Canaanite across the Jordan with whom the Israelites met was no ordinary person. Rays of Divine light had entered that unhallowed soul, not to be driven back, not to be hidden under a bushel, but to be welcomed, and ultimately improved and followed. Our minds are carried forward to what was so impressive in the days of our Lord, when the publicans and the harlots entered into the kingdom before the scribes and the pharisees. We are called to admire the riches of the grace of God, who does not scorn the moral leper, but many a time lays His hand upon him, and says ”I will, be thou clean.” “They shall come from the east, and from the west, and from the north, and from the south, and shall enter into the kingdom of heaven; but the children of the kingdom shall be cast into outer darkness; there shall be weeping and gnashing of teeth.”
In the first place, Rahab made a most explicit confession of her faith, not only in Jehovah as the God of the Hebrews, but in Him as the one only God of heaven and earth. It would have been nothing had she been willing to give to the Hebrew God a place, a high place, or even the highest place among the gods. Her faith went much further. “The Lord your God, He is God in heaven above and in earth beneath.”
This is an exclusive faith – Baal and Ashtoreth are nowhere. What a remarkable conviction to take hold of such a mind! All the traditions of her youth, all the opinions of her neighbours, all the terrors of her priests set at nought, swept clean off the board, in face of the overwhelming evidence of the sole Godhead of Jehovah!
Again, she explained the reason for this faith. ”We have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.” The woman has had an eye to see and an ear to hear. She has not gazed in stupid amazement on the marvellous tokens of Divine power displayed before the world, nor accepted the sophistry of sceptics referring all these marvels to accidental thunderstorms and earthquakes and high winds. She knew better than to suppose that a nation of slaves by their own resources could have eluded all the might of Pharaoh, subsisted for forty years in the wilderness, and annihilated the forces of such renowned potentates as Sihon and Og. She was no philosopher, and could not have reasoned on the doctrine of causation, but her common sense taught her that you cannot have extraordinary effects without corresponding causes. It is one of the great weaknesses of modern unbelief that with all its pretensions to philosophy, it is constantly accepting effects without an adequate cause. Jesus Christ, though He revolutionized the world, though He founded an empire to which that of the Caesars is not for a moment to be compared, though all that were about Him admitted His supernatural power and person, after all, was nothing but a man. The gospel that has brought peace and joy to so many weary hearts, that has transformed the slaves of sin into children of heaven, that has turned cannibals into saints, and fashioned so many an angelic character out of the rude blocks of humanity, is but a cunningly devised fable. What contempt for such sophistries, such vain explanations of facts patent to all would this poor woman have shown! How does she rebuke the many that keep pottering in poor natural explanations of plain supernatural facts, instead of manfully admitting that it is the Arm of God that has been revealed, and the Voice of God that has spoken!
Further, Rahab informed the spies that when they heard these things the inhabitants of the land had become faint, their hearts melted, and there remained no more courage in them because of the Israelites. For they felt that the tremendous Power that had desolated Egypt and dried up the sea, that had crushed Sihon King of the Amorites and Og King of Bashan like nuts under the feet of a giant, was now close upon themselves. What could they do to arrest the march of such a power, and avert the ruin which it was sure to inflict? They had neither resource nor refuge – their hearts melted in them. It is when Divine Power draws near to men, or when men draw near to Divine Power that they get the right measure of its dimensions and the right sense of their own impotence. Caligula could scoff at the gods at a distance, but in any calamity no man was more prostrate with terror. It is easy for the atheist or the agnostic to assume a bold front when God is far off, but woe betide him when He draws near in war, in pestilence, or in death!
If we ask, How could Rahab have such a faith and yet be a harlot? or how could she have such faith in God and yet utter that tissue of falsehoods about the spies with which she deluded the messengers of the king? we answer that light comes but gradually and slowly to persons like Rahab. The conscience is but gradually enlightened. How many men have been slaveholders after they were Christians! Worse than that, did not the godly John Newton, one of the two authors of the Olney hymns, continue for some time in the slave trade, conveying cargoes of his fellow creatures stolen from their homes, before he awoke to a sense of its infamy? Are there no persons among us calling themselves Christians engaged in traffic that brings awful destruction to the bodies and souls of their fellow-men? That Rahab should have continued as she was after she threw in her lot with God’s people is inconceivable; but there can be no doubt how she was living when she first comes into Bible history. And as to her falsehoods, though some have excused lying when practised in order to save life, we do not vindicate her on that ground. All falsehood, especially what is spoken to those who have a right to trust us, must be offensive to the God of truth, and the nearer men get to the Divine image, through the growing closeness of their Divine fellowship, the more do they recoil from it. Rahab was yet in the outermost circle of the Church, just touching the boundary; the nearer she got to the centre the more would she recoil alike from the foulness and the falseness of her early years.
We have to notice further in Rahab a determination to throw in her lot with the people of God. In spirit she had ceased to be a Canaanite and become an Israelite. She showed this by taking the side of the spies against the king, and exposing herself to certain and awful punishment if it had been found out that they were in her house. And her confidential conversation with them before she sent them away, her cordial recognition of their God, her expression of assurance that the land would be theirs, and her request for the protection of herself and her relations when the Israelites should become masters of Jericho, all indicated one who desired to renounce the fellowship of her own people and cast in her lot with the children of God. That she was wholly blameless in the way in which she went about this, in favouring the spies against her own nation in this underhand way, we will not affirm; but one cannot look for a high sense of honour in such a woman. Still, whatever may be said against her, the fact of her remarkable faith remains conspicuous and beyond dispute, all the more striking, too, that she is the last person in whom we should have expected to find anything of the kind. That faith beyond doubt was destined to expand and fructify in her heart, giving birth to virtues and graces that made her after life a great contrast to what it had been. No doubt the words of the Apostle might afterwards have been applied to her – “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of the Lord.”
And yet, though her faith may at this time have been but as a grain of mustard seed, we see two effects of it that are not to be despised. One was her protection of the Lord’s people, as represented by the spies; the other was her concern for her own relations. Father, mother, brothers, and sisters and all that they had, were dear to her, and she took measures for their safety when the destruction of Jericho should come. She exacted an oath of the two spies, and asked a pledge of them, that they would all be spared when the crisis of the city arrived. And the men passed their oath and arranged for the protection of the family. No doubt it may be said that it was only their temporal welfare about which she expressed concern, and for which she made provision. But what more could she have been expected to do at that moment? What more could the two spies have engaged to secure? It was plain enough that if they were ever to obtain further benefit from fellowship with God’s people, their lives must be preserved in the first instance from the universal destruction which was impending. Her anxiety for her family, like her anxiety for herself, may even then have begun to extend beyond things seen and temporal, and a fair vision of peace and joy may have begun to flit across her fancy at the thought of the vile and degrading idolatry of the Canaanites being displaced in them by the service of a God of holiness and of love. But neither was she far enough advanced to be able as yet to give expression to this hope, nor were the spies the persons to whom it would naturally have been communicated. The usual order in the Christian life is, that as anxiety about ourselves begins in a sense of personal danger and a desire for deliverance therefrom, so spiritual anxiety about the objects of our affection has usually the same beginning. But as it would be a miserable thing for the new life to stand still as soon as our personal safety was secured, so it would be a wretched affection that sought nothing more on behalf of our dearest friends. When, by accepting Christ, we get the blessing of personal safety, we only reach a height from which we see how many other things we need. We become ashamed of our unholy passions, our selfish hearts, our godless ways, and we aspire, with an ardour which the world cannot understand, to purity and unselfishness and consecration to God. For our friends we desire the same; we feel for them as for ourselves, that the bondage and pollution of sin are degrading, and that there can be neither peace, nor happiness, nor real dignity for the soul until it is created anew after the image of God.
Some commentators have laid considerable stress on the line of scarlet thread that was to be displayed in the window by which the spies had been let down, as a token and remembrance that that house was to be spared when the victorious army should enter Jericho. In that scarlet thread they have seen an emblem of atonement, an emblem of the blood of Christ by which sinners are redeemed. To us it seems more likely that, in fixing on this as the pledge of safety, the spies had in view the blood sprinkled on the lintels and door posts of the Hebrew houses in Egypt by which the destroying angel was guided to pass them by. The scarlet rope had some resemblance to blood, and for this reason its special purpose might be more readily apprehended. Obviously the spies had no time to go into elaborate explanations at the moment. It is to be observed that, as the window looked to the outside of the city, the cord would be observed by the Israelites and the house recognised as they marched round and round, according to the instructions of Joshua. Not a man of all the host but would see it again and again, as they performed their singular march, and would mark the position of the house so carefully that its inmates, gathered together like the family of Noah in the ark, would be preserved in perfect safety.
The stratagem of Rahab, and the mode of flight which she recommended to the spies, fruits of woman’s ready wit and intuitive judgment, were both successful. She reminds us of the self-possession of Jael, or of Abigail, the wife of Nabal. In the dark, the spies escaped to the mountain, – the rugged rampart which bounded the valley of the Jordan on the west. Hiding in its sequestered crevices for three days, till the pursuit of the Jerichonians was over, they stole out under cover of darkness, recrossed the Jordan, told Joshua of their stirring and strange adventure, and wound up with the remark that the hearts of the people of the country were melting because of them. How often is this true, though unbelief cannot see it! When Jesus told His disciples that He beheld Satan fall as lightning from heaven, He taught us that those who set themselves against Him and His cause are fallen powers, no longer flushed with victory and hope, but defeated and dejected, and consciously unable to overcome the heaven-aided forces that are against them. Well for all Christian philanthropists and missionaries of the Cross, and brave assailants of lust and greed and vice and error, to bear this in mind! The cause of darkness never can triumph in the end, it has no power to rally and rush against the truth; if only the servants of Christ would be strong and of a good courage, they too would find that the boldest champions of the world do faint because of them.
When the spies return to Joshua and tell him all that has befallen them, he accepts their adventure as a token for good. They have not given him any hint how Jericho is to be taken; but, what is better, they have shown him that the outstretched arm of God has been seen by the heathen, and that the inhabitants of the country are paralysed on account of it. The two spies were a great contrast to the ten that accompanied Joshua and Caleb so long before: the ten declared the land unassailable; the two looked on it as already conquered – ”The Lord hath delivered into our hands all the land.” Children of Israel, you must not be outdone in faith by a harlot; believe that God is with you, go up, and possess the land!
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary