Exegetical and Hermeneutical Commentary of Joshua 2:7
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.
The sense is, that they pursued along the way which leads to Jordan and across the fords; probably those described in Jdg 3:28.
Fuente: Albert Barnes’ Notes on the Bible
Fords, or passages, i.e. the usual places where people used to pass over Jordan, whether by boats or bridges; or rather, because of the shallowness of the river, which a little after this swelled higher, as the history will tell us, and as it is very usual for rivers to do.
They shut the gate of the city, partly for their security against their approaching enemies; and partly to prevent the escape of the spies, if peradventure Rahab was mistaken, and they yet lurked in the city.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. the men pursued after them theway to Jordan unto the fordsThat river is crossed at severalwell-known fords. The first and second immediately below the sea ofGalilee; the third and fourth immediately above and below thepilgrims’ bathing-place, opposite Jericho.
as soon as they which pursuedafter them were gone out, they shut the gateThis precautionwas to ensure the capture of the spies, should they have been lurkingin the city.
Jos2:8-21. THE COVENANTBETWEEN HER ANDTHEM.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the men pursued after them,…. As they thought:
the way to Jordan; on the other side of which the people of Israel lay encamped, to which they supposed, according to Rahab’s account, these two men directed their course:
unto the fords; the fords of Jordan, the passages through it; for in some places, and at some times, it was fordable; which accounts for the way in which these spies could get over Jordan, see Ge 32:10; it was most reasonable to conclude they would return the same way; and so far the king’s messengers went, but further they did not choose to go, because it would be to no purpose, and they might expose themselves to the camp of Israel, which lay on the other side:
and as soon as they which pursued after them were gone out, they shut the gate; that is, either as soon as the king’s messengers were gone out of Rahab’s house, either the spies, or rather the men of the house, Rahab’s servants, shut the door of it to prevent their return, or others coming in; or rather, when they were got out of the city, the watchmen of the city, the porters of the city gates, shut them, that if they were not got out of the city, to prevent their escape, or however to keep out others from entering, that might be on some such design, or worse.
Fuente: John Gill’s Exposition of the Entire Bible
Upon this declaration on the part of the woman, the king’s messengers (“the men”) pursued the spies by the road to the Jordan which leads across the fords. Both the circumstances themselves and the usage of the language require that we should interpret the words in this way; for cannot mean “as far as the fords,” and it is very improbable that the officers should have gone across the fords. If they did not succeed in overtaking the spies and apprehending them before they reached the fords, they certainly could not hope to do this on the other side of the river in the neighbourhood of the Israelitish camp. By “ the fords ” with the article we are to understand the ford near to Jericho which was generally used at that time (Jdg 3:22; 2Sa 19:16.); but whether this was the one which is commonly used now at the mouth of Wady Shaib, almost in a straight line to the east of Jericho, or the more southerly one, el Helu, above the mouth of Wady Hesban ( Rob. Pal. ii. p. 254), to the south of the bathing-place of Christian pilgrims, or el Meshra ( Lynch, p. 155), or el Mocktaa ( Seetzen, ii. p. 320), it is impossible to determine. (On these and other fords near Beisan, and as far up as the Sea of Galilee, see R o b. ii. p. 259, and Ritter Erdk. xv. pp. 549ff.) After the king’s messengers had left the town, they shut the gate to prevent the spies from escaping, in case they should be still in the town. for is uncommon, but it is analogous to in Gen 6:4.
Jos 2:8-9 Notwithstanding these precautions, the men escaped. As soon as the officers had left Rahab’s house, she went to the spies, who were concealed upon the roof, before they had lain down to sleep, which they were probably about to do upon the roof, – a thing of frequent occurrence in the East in summer time, – and confessed to them all that she believed and knew, namely, that God had given the land to the Israelites, and that the dread of them had fallen upon the Canaanites (“ us,” in contrast with “ you,” the Israelites, signifies the Canaanites generally, and not merely the inhabitants of Jericho), and despair had seized upon all the inhabitants of the land. The description of the despair of the Canaanites (Jos 2:9) is connected, so far as the expressions are concerned, with Exo 15:15 and Exo 15:16, to show that what Moses and the Israelites had sung after crossing the Red Sea was now fulfilled, that the Lord had fulfilled His promise (Exo 23:27 compared with Deu 2:25 and Deu 11:25), and had put fear and dread upon the Canaanites.
Jos 2:10 The report of the drying up of the Red Sea (Exo 14:15.), of the defeat of the mighty kings of the Amorites, and of the conquest of their kingdoms, had produced this effect upon the Canaanites. Even in the last of these occurrences the omnipotence of God had been visibly displayed, so that what the Lord foretold to Moses (Deu 2:25) had now taken place; it had filled all the surrounding nations with fear and dread of Israel, and the heart and courage of the Canaanites sank in consequence.
Jos 2:11 “ When we heard this ” – Rahab proceeded to tell them, transferring the feelings of her own heart to her countrymen – “ our heart did melt ” (it was thus that the Hebrew depicted utter despair; “the hearts of the people melted, and became as water,” Jos 7:5), “ and there did not remain any more spirit in any one:” i.e., they lost all strength of mind for acting, in consequence of their fear and dread (vid., Jos 5:1, though in 1Ki 10:5 this phrase is used to signify being out of one’s-self from mere astonishment). “ For Jehovah your God is God in heaven above, and upon the earth beneath.” To this confession of faith, to which the Israelites were to be brought through the miraculous help of the Lord (Deu 4:39), Rahab also attained; although her confession of faith remained so far behind the faith which Moses at that time demanded of Israel, that she only discerned in Jehovah a Deity ( Elohim) in heaven and upon earth, and therefore had not yet got rid of her polytheism altogether, however close she had come to a true and full confession of the Lord. But these miracles of divine omnipotence which led the heart of this sinner with its susceptibility for religious truth to true faith, and thus became to her a savour of life unto life, produced nothing but hardness in the unbelieving hearts of the rest of the Canaanites, so that they could not escape the judgment of death.
Jos 2:12-14 After this confession Rahab entreated the spies to spare her family (father’s house), and made them promise her on oath as a sign of their fidelity, that on the capture of Jericho, which is tacitly assumed as self-evident after what had gone before, they would save alive her parents, and brothers and sisters, and all that belonged to them (i.e., according to Jos 6:23, the children and families of her brothers and sisters), and not put them to death; all of which they promised her on oath. “ A true token,” lit. a sign of truth, i.e., a sign by which they guaranteed the truth of the kindness for which she asked. This sign consisted in nothing but the solemn oath with which they were to confirm their assurance, and, according to Jos 2:14, actually did confirm it. The oath itself was taken in these words, “ our soul shall die for you,” by which they pledged their life for the life of Rahab and her family in this sense: God shall punish us with death if we are faithless, and do not spare thy life and the lives of thy relations. Though the name of God is not really expressed, it was implied in the fact that the words are described as swearing by Jehovah. But the spies couple their assurance with this condition, “ if ye utter not this our business,” do not betray us, sc., so that we should be pursued, and our life endangered; “ then will we show thee mercy and truth ” (cf. Gen 24:27).
Fuente: Keil & Delitzsch Commentary on the Old Testament
7. And the men pursued, etc. Their great credulity shows that God had blinded them. Although Rahab had gained much by deluding them, a new course of anxiety intervenes; for the gates being shut, the city like a prison excluded the hope of escape. They were therefore again aroused by a serious trial to call upon God. For seeing that this history was written on their report, it is impossible they could have been ignorant of what was then going on, especially as God, for the purpose of magnifying his grace, purposely exposed them to a succession of dangers. And now when they were informed that search was made for them, we infer from the fact of their being still awake, that they were in anxiety and alarm. Their trepidation must have been in no small degree increased when it was told them that their exit was precluded.
It appears, however, that Rahab was not at all dismayed, since she bargains with so much presence of mind, and so calmly, for her own safety and that of her family. And in this composure and firmness her faith, which is elsewhere commended, appears conspicuous. For on human principles she never would have braved the fury of the king and people, and become a suppliant to guests half dead with terror. Many, indeed, think there is something ridiculous in the eulogium bestowed upon her both by St. James and the author of the Epistle to the Hebrews, (Jas 2:25; Heb 11:31,) when they place her in the catalogue of the faithful. But any one who will carefully weigh all the circumstances will easily perceive that she was endowed with a lively faith.
First, If the tree is known by its fruits, we here see no ordinary effects, which are just so many evidences of faith. Secondly, A principle of piety must have given origin to her conviction that the neighboring nations were already in a manner vanquished and laid prostrate, since terror sent from above had filled all minds with dismay. It is true that in profane writers also we meet with similar expressions, which God has extorted from them that he might assert his power to rule and turn the hearts of men in whatever way he pleases. But while these writers prate like parrots, Rahab declaring in sincerity of heart that God has destined the land for the children of Israel, because all the inhabitants have fainted away before them, claims for him a supreme rule over the hearts of men, a rule which the pride of the world denies.
For although the experience of all times has shown that more armies have fallen or been routed by sudden and un-looked for terror than by the force and prowess of the enemy, the impression of this truth has forthwith vanished away, and hence conquerors have always extolled their own valor, and on any prosperous result gloried in their own exertions and talents for war. They have felt, I admit, that daring and courage are occasionally bestowed or withheld by some extraneous cause, and accordingly men confess that in war fortune does much or even reigns supreme. Hence their common proverb with regard to panic terrors, and their vows made as well to Pavor (Dread) as to Jupiter Stator. (39) But it never became a serious and deep-seated impression in their minds, that every man is brave according as God has inspired him with present courage, or cowardly according as he has suppressed his daring. Rahab, however, recognizes the operation of a divine hand in striking the nations of Canaan with dismay, and thus making them as it were by anticipation pronounce their own doom; and she infers that the terror which the children of Israel have inspired is a presage of victory, because they fight under God as their Leader.
In the fact, that while the courage of all had thus melted away, they however prepared to resist with the obstinacy of despair; we see that when the wicked are broken and crushed by the hand of God, they are not so subdued as to receive the yoke, but in their terror and anxiety become incapable of being tamed. Here, too, we have to observe how in a common fear believers differ from unbelievers, and how the faith of Rahab displays itself. She herself was afraid like any other of the people; but when she reflects that she has to do with God, she concludes that her only remedy is to eschew evil by yielding humbly and placidly, as resistance would be altogether unavailing. But what is the course taken by all the wretched inhabitants of the country? Although terror-struck, so far is their perverseness from being overcome that they stimulate each other to the conflict.
(39) French, “ Et y a eu un proverbe commun entre eux, pour signifier les frayeurs soudaines dont le cause n’apparoit point; (car ils les appeloyent Epouvantemens Paniques;) aussi ils faisoyent voeus a un Juppiter qu’ils appeloyent Stator, c’est a dire Arrestant; et a une deesse qu’ils nommoyent Pavor, c’est a dire Peur afin que les armees tinssent bon, et ne s’en fuissent de peur;” “And there was a common proverb among them to denote the sudden alarms of which the cause does not appear; for they called them Panic Terrors; in like manner they made vows to a Jupiter, whom they called Stator, that is, Staying; and to a goddess whom they named Pavor, that is Fear, in order that armies might stand good, and not flee from fear.” — Ed.
Fuente: Calvin’s Complete Commentary
7. The men pursued after them That is, the men of Jericho pursued, as they thought, after the spies.
The way to Jordan The most direct way to the Jordan, the way which they naturally thought the spies, in their hasty flight, would take.
Unto the fords Hebrews, the crossing places; certain well-known places of shallow water where the Jordan might be waded. There is no intimation that the pursuers crossed the fords. As the plural is used, we infer that there were several places of this kind near Jericho, and that the pursuers took different routes to insure the capture of the fugitives.
They shut the gate To prevent the escape of the spies should they still be in the city, and to secure the city against the ingress of foes by night.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And the men pursued after them by the way to Jordan, to the fords, and as soon as they which pursued after them were gone out, they shut the gate.’
Believing her words the pursuers left the city and made for the fords of the Jordan, using the regular road, ‘the Way to Jordan’ (Jdg 3:28; 2Sa 19:15), hoping to catch the men there, and the gate was shut after them. This may not have been the first time that night that the gate had been shut, for it may have been shut previously and they may have arranged for it to be opened in the king’s name The mention of it is to demonstrate the fear in all their hearts. Even though the king’s men were to come back they dared not leave the gates open.
Fuente: Commentary Series on the Bible by Peter Pett
Jos 2:7 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.
Ver. 7. And the men pursued. ] Not once searching the house. Thus God “maketh the wisdom of the wise to perish.” Isa 29:14 See Mat 2:8 . Herod went not himself, or sent some assassin to despatch the child Jesus; but sent the wise men to Bethlehem with charge to search, and bring him word. The Dutch have a proverb, Where God intendeth to blind any man, he first closeth up his eyes.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the fords: Jdg 3:28, Jdg 12:5
they shut: Jos 2:5, Act 5:23
Reciprocal: Jos 6:1 – was straitly Jos 22:11 – at the passage
Fuente: The Treasury of Scripture Knowledge
Assuming the spies had fled back to the Israelite camp, the men of Jericho searched all along the road from their city to the place where travelers forded the Jordan (Jos 2:7), about five miles.
Rahab’s reference to the fear of the Israelites that God had put in the Canaanites’ hearts (Jos 2:9-11) shows that the Lord had fulfilled His promise to make the Israelites’ enemies fear them (Exo 23:27; Deu 2:25; Deu 11:25). This is one of the longest uninterrupted statements by a woman in a biblical narrative. [Note: Hess, p. 88.]
"Yahweh had proved himself more powerful than any other claimants to deity. The irony of the situation existed in the fact that Israel’s enemies recognized this when Israel did not." [Note: Butler, p. 33.]
"Utterly destroyed" translates the Hebrew herem, a technical term for the practice of completely destroying the spoils of war as a way of consecrating them to a deity (cf. Jos 6:17). [Note: Madvig, p. 262.]
"The people who in Rahab’s time most frequently used such houses of prostitution were the traveling merchants. From them she had repeatedly heard of the marvelous nation which was approaching from Egypt, and of the God of Israel who had perfected such striking miracles." [Note: Abraham Kuyper, Women of the Old Testament, p. 69.]
The melting of the heart (Jos 2:11) pictures utter despair. We must be careful not to overestimate Rahab’s confession of faith in this verse. She had come to place her faith in Yahweh (cf. Heb 11:31; Jas 2:25), but she did not become a mature believer immediately. No one does.