Commentary on Joshua, Commentary · Chapter 2
Chap. 2.
THEN Ioshua the sonne of Nun sent out of Shittim two men to spie secretly, saying, Go viewe the land, and also Iericho, and they went, and came into an harlots house, named Rahab, and lodged there.
2 Then reporte was made to the King of Iericho, saying, Behold there came mē hither to night, of the children of Israel, to spie out the coūtrie
3 And the King of Iericho sent vntounto Rahab, saying, Bringforth the men that are come to thee, and which are entred into thine house: for they be come to searche out all the land.
4 (But the woman had taken the two men, and hid them,) Therefore said she thus, There came men vntounto me, but I wist not whence they were.
5 And when they shut the gate in the darke, the men went out, whither the men went I wote not: followe ye after them quickely, for ye shall ouertake them.
6 (But she had brought them vp to the roofe of the house, & hid them with the stalkes of flaxe, which she had spread abroade vponupon the roofe.)
7 And certeine men pursued after them, the way to Iordan, vntounto the foordes, and assoone as they which pursued after them, were gone out, they shut the gate.
8 And before they were a sleepe, she came vp vntounto them vponupon the roofe,
9 And said vntounto the men, I knowe that the Lord hathe giuen you the land, and that the feare of you is fallen vponupon vsus, and that all the inhabitants of the land faint, because of you.
10 For we hauehave heard, how the Lord dryed vp the water of the read Sea before you, when you came out of Aegypt, & what you did vntounto the two Kings of the Amorites, that were on the other side Iordan, vntounto Sihon and to Og, whome ye vtterly destroyed.
11 And when we hearde it, our heartes did faint, and there remained no more courage in any, because of you: for the Lord your God, he is the God in heauen aboue, and in earth beneth.
12 Now therefore, I pray you sweare vntounto me by the Lord, that as I hauehave shewed you merciemercy, ye will also shewe merciemercy vntounto my fathers house, and giuegive me a true token.
13 And that ye will saue aliue my father, and my mother, and my brethren, and my sisters, and all that they hauehave: and that ye will deliuer our soules from death.
14 And the men answeared her, Our life for you to die, if ye vtter not this our businesse: and when the Lord hath giuen vsus the lande, we will deale mercifully and truely with thee.
15 Then she let them downe by a cord through the windowe: for her house was vppon the towne wall, and she dwelt vponupon the the wall.
16 And she saide vntounto them, Goe you into the mountaine, left the pursuers meete with you, and hide your selues there three dayes, vntill the pursuers be returned: then afterwarde may yee goe your way.
17 And the men saide vntounto her, We will be blamelesse of this thine othe, which thou hast made vsus sweare.
18 Beholde, when we come into the lande, thou shalt binde this corde of red threed in the windowe, whereby thou lettest vsus downe, and thou shalt bring thy father, and thy mother, and thy brethren, and all thy fathers housholde home to thee.
19 And whosoeuer then doeth goe out at the doores of thine house into the streat, his bloud shall be vponupon his head, and we will be guiltlesse: but whosoeuer shalbe with thee in the house, his bloud shalbe on our head, if any hande touch him.
20 And if thou vtter this our matter, we will be quit of thine othe, which thou hast made vsus sweare.
21 And she answeared, According vntounto your wordes, so be it: Then she sent them away, and they departed, and she bound the red corde in the windowe.
22 And they departed, and came into the mountaine, and there abode three dayes, vntill the pursuers were returned: and the pursuers sought them throughout all the way, but founde them not.
23 So the two men returned, and descended from the mountaine, and passed ouer, and came to Ioshua the sonne of Nun, and tolde him all thinges that came vntounto them.
24 Also they said vntounto Ioshua, Surely the Lord hath deliuered into our handes all the land: for euen all the inhabitantes of the countrie faint because of vsus.
1 Iosue had sent, &c.) This was an other kinde of espying, whereof the text now entreateth, than that former was, when Iosue with other eleuen was sent: namely, to searche all the quarters of the lande, and to make report before all the people of the situation, nature, and fruitfulnesse of the countrie, and of other qualities thereof: of the greatnes and frequencie of the cities, of the inhabitantes and their maners. To this intent, that they might more willingly addresse them selues to march forwarde against them, when otherwise they were to slowe and slouthfull for such an enterprise. And although it appeareth out of the first Chapter of Deuteronomie, that Moses was Deut. 1, 22.earnestly required by the people, to sende chosen men to spie out the lande, yet elsewhere he reporteth, that he did so by the commaundement of God. Wherefore those twelue persons went both by the Num. 13, 4.commaundement of God, and for an ende somewhat diuerse from these, that after they had diligently spied out the land, they might be able to commende the excellencie thereof, to encourage the mindes of the people to conquere it. But now Iosue sendeth two men priuily, which might espie, whether they might hauehave free passage or no: whether the inhabitants of Iericho were in securitie, or else well prouided and readie to fight. Finally, he sendeth suche espialles, by whose report he may preuent all daungers. Wherefore the question may be argued on both partes, Whether this counsell of his, was to be allowed, or else to be condemned of to much carefulnesse: especially, because he semeth to hauehave leaned to much to his owne wisedome, whiles he asketh no counsell of GOD, and is so circumspect to preuent all dangers. But, albeit it is not expressed, that he was commaunded by oracle, to will the people to remoue, and so published a decree for the passage of Iordane: yet when the matter it selfe is euident, that he did not once thinke of raising the campe, but by Gods direction, it is not vnlike, that he inquited of God also what his pleasure was, concerning the sending of those espialles: or else, because God sawe that they had neede of this ayde for their confirmation, he did of himselfe inspire this counsell into his seruaunt. Howsoeuer it be, while Iosue commaundeth his espials to consider and search Iericho, he prepareth himselfe to lay seege vntounto it, and to assault it, and therefore he is desirous to be certified, on what part he may hauehave more easie and safe accesse vntounto it.
2 Entered into the house, &c.) For what cause some interpreters doe spare to call her an harlot, and expound the worde ZONAH for a viteller, I see not at all: vnlesse they thought it had ben a shame for them to lodge in an harlottes house, or else were desirous to deliuer the woman from the reproche of an harlot, which did not onelyonly gently intertaine those messengers: but also by her singular good courage and wisedome, preferued them from daunger. It is in deede an vsual manner of the Iewish Rabbines, that they may saue the honour of their nation, boldly to wrest the Scriptures, and with their vaine glosses to peruert and chaunge whatsoeuer seemeth not to sounde honorably for them. Howbeit, it is like that whiles the messenger sought to avoid the sight & multitude of the people, they cam to this woman which dwelc in a blind corner. For her house ioyued vntounto the wall, yea the outmost wall of her house was sette vponupon the wall of the citie. Whereby it may be gathered, that it was a blind corner, farre frō the market place: like as harlots for the most part dwell in allies & solitarie places of cities. And it is nothing like, that she was a common Inkeeper, which receiued all maner of ghests that cam, for then could she not hauehave had any libertie, for such familiar talke as she had with thē, & she should hauehave had verie much a doe to hauehave hid thē. Wherfore thus I take it, that whē they had priuily stollen into the citie, streight way they hid thē selues in that corner. But whereas a woman before time giuē to that filthie kind of life, was soone after knitte into the bodie of the elect people, that she might be made a mēber of the Church, it doeth more notably set foorth and commend the grace of GOD, which entered euen into the Stewes, to draw frō thence not only Rahab, but also her father and her brethren. Surely, seing the name ZONAH doth eueryevery where almost signifie an harlot, no reason can driue me in this place to refuse the vsuall signification thereof.
2 It was tolde the king, &c.) It is like, that as it is vsed in doubtfull times, and when there is any feare of warre, that warriers were appointed at the gates, which noted those strangers. The Israelites were not farre off, which openly professed vntounto the Edomites and Moabites, that they sought a dwelling place in the lande of Chanaan: the multitude of them was terrible: they had slaine two kinges that were borderers, and possessed all their dominions: their passage ouer the redsea, as we shall see afterwarde, was famous and notoriously knowen. Wherfore, it had bene to much negligence, in so manifest a daunger, to suffer all straungers to hauehave free passage through the citie of Iericho that lieth in the border of the lande. Wherefore it is no maruell, that men vnknowen, and such as by many tokens, might well be taken for their enimies, were accused vntounto the king. And yet we may well gather, that they were blinded of God, because they kept not their gates more diligently: for after they were once entered, they might easily hauehave vene apprehended, if they had vsed but meane diligence. Yea, they might hauehave bene streightway examined, and so they had bene easily founde out. But the Citizens of Iericho so trembled for feare, that being amazed by the iudgement of God, they did nothing by good reason, or with aduise. And in the meane time, the two spies also were almost brought into the same streightes, being readie immediately to be drawne forth to punishment. The king sendeth for them: they lie hidde in the alehouse: their life hangeth vponupon the womans tongue, as vponupon a thred. Some thinke that the distrust of Iosue was thus chastised, because he should onelyonly hauehave trusted in the direction of God, and safely hauehave passed ouer Iordan without taking further thought for any thing. But the ende of the matter leadeth vsus into the contrarie sentence, that God by deliuering the messengers out of so great daunger, gaue courage vntounto the people: for in that demonstration of his power, he did openly shew, that he watched also for the safegarde of the people, and for their happie entraunce into the lande.
4 A woman receiued the, &c.) We may coniecture, that before Rahab was commanded to bring them forth, the rumor was spread of their comming, so that she had some leasure geuen her to hide them. And verily, after she heard the Kings commaundement, except she had prouided all thinges before to deceiue them, there had bene no place of deniall: much lesse durst she hauehave bene so bolde, to hauehave lied so serurely. But because she had so well hidden her ghestes, that it was hard to find them out, she commeth forth without feare, and with a craftie answere deliuereth her selfe. Now in this place it is demanded first, Whether this betraying of her contrie was excusable or no? and secondly, Whether her lye was without offence: We knowe that the louelove of our contrie is naturally ingraffed in vsus, which is as it were our common mother. Wherefore, seing Rahab knewe, that the matter concerned the destruction of that citie, whereof she was a Citizen and member, it seemeth to be detestable inhumanitie and treason, that she should ayde the espialles with her counsell and helpe. It is a childish shift, to saye, That they were not yet professed enimies, because that warre was not proclamed against them: when is is manifest, that they cōspired the destructiō of their fellow Citizens. Therfore that only knowledge that God put in her mind, doth discharge her from that crime, as one exempt from the common lawe. Her faith is praised by two Apostles, which both doe testifie, that the Heb. 11. 3… I am. 2, 25.…rtesie which she shewed to the espials, was acceptable to God. No. maruell therefore, if GOD, when he vouchsafed to remotte this straunge woman vntounto his owne people, & to graffe her into the body of his Church, did separate her from the vnholy and cursed nation. Wherfore, although she was bound vntounto her countriemen, euen vntill that day: yet as soone as she was coupled vntounto the body of the Church, this her new state, was a certaine manumission and deliuerance, from the law of societie, whereby Citizens are bound one to another. Finally, that she might passe, through faith, into a new people, it was necessarie for her, to forsake her olde countrie men. And because she gaue place onelyonly to the iudgement of God, there was no fault of treason in her. Concerning her lye, we must so take it: although it tended to a good end, yet was it not without offence. For they which doe altogether excuse that kinde of lye, which they call duetifull, doe not sufficiently consider, how precious a thing truth is vntounto God. Therfore, although our purpose be to helpe our brethren, to prouide for their saftie, and to support them: yet is it neuer lawfull to lye: because it can not be good, which is contrarie to the nature of God: and God is trueth. Neuerthelesse, the worke of Rahab is not therefore spoiled of all praise of vertue, although it be stained with this spot. For oftentimes it happeneth, while holy men intend to kepe the right way, sometimes for all that they turne aside, as it were into crooked bywayes. While Rebecca procureth the blessing for her sonne Iacob, she followeth the iudgement of the diuine answere. Gen. 27, 5.In this obedience her godly & laudable zeale appeareth. But when she setteth her sonne Iacob in the place of Esau, there is no doubt, but she departeth from her duetie. For that subtiltie of hers, doeth staine in some parte, her woorke, which of it selfe was commendable. And yet that particular fault, doth not btterly abolish all praise of her holy purpose: because it is buried in the mercy of God, that it shuld not be laid to her charge. Rahab also did amisse, when she made a lye, in saying, that the messengers were departed: yet the principal action was acceptable to God, because the vice that was mingled with the vertue, is not imputed vntounto her. Therefore, as God woulde hauehave these espialles to be deliuered, so he did not allow, that their life should be defended with a lye.
7 The men pursued, &c.) That they were so light of beleefe, it sheweth, that they were beerefte of their wittes by God. But notwithstanding, that Rahab had much preuailed, when she had deluded them, yet a new trouble disquieted thē, because the gates being kept shut, the citie was as a prison, that tooke away from them all hope of escape. Wherfore they were once again awaked with an earnest trial to call vppon God for helpe. For seeing this historie was written of their reporte, they were not ignorant what was then a doing: especially, when God of purpose to amplifie his grace and fauour towards them, brought them into diuerse and sundrie dangers one after an other. And now, when they understood they were sought for, the storie saieth they were stil waking: wherby we gather, that they were in great care and perplexitie. And where it was told them, that they were shut in, so that they could not depart out of the citie, no doubt but it did greatly increase their feare and trembling. Neuerthelesse, it appeareth, that Rahab was nothing at all afraid, when with bold courage and well ordered speach she couenanteth and indenteth with them for the preseruation of her self and her familie. And in this her cōstancie, that faith of hers, which elsewhere is commended, doth very much shine: for, after the iudgement of man, she would neuer hauehave contemned the furie of the King and the prople, to her strange ghests that were as good as halfe dead. Many thinke that commendation to be friuolous and vndeserued, which Iames and the Author of the Epistle to the Hebrues doe geue her, while they rehearse her Heb. 11. 1▪and reckon her in the number of the faithfull. But whosoeuer shall wisely consider all the circumstances, shall easly iudge that she was indued with a liuely faith. First therfore, if the tree be knowne by the fruits, here we may see rare effects of faith, which are as many testimonies thereof. Secondly out of the seed of godlines this her iudgement proceeded, that the nations all about were already as good as vanquished & ouerthrowne, because all their mindes & courage were stricken downe with a terror and feare sent of God vppon them. And such speaches are to be found in prophane writers also: which God caused them to vtter, that he might shew he hath power and authoritie to gouerne and turne the heartes of men which way it pleaseth him. But that which they prate of as Parrats, Rahab pronouncing out of the sincere affection of faith that God had geuen that land to the children of Israel, because all the inhabitauntes mealted before them, doeth challenge vntounto God that gouernement ouer the hearts of men, which the pride of the world doeth denie him to hauehave. For although the experience of all ages hath shewed, that more armies hauehave bene vanquished and put to flight, by a soudaine feare and …errour vnlooked for, than by violence & force of their enimies: yet this knowledge soone vanisheth out of mens minds. Wherevpon it commeth to passe, that the conquerors hauehave alwayes extolled their owne valiantnesse, & gloried of their prosperous successe, that they them selues were warlike and valiant men. Sometimes I confesse, they perceiued, that their corage and bold spirit vntounto battell was of some other occasion either geuen them, or taken from them: wherefore they acknowledged that fortune was of great authoritie in the warres, and that she had in a maner the whole gouernement of them: insomuch that a Prouerbe grew of soudeine terrors, which they called Panicall feares. Uowes also were hight as well to Iupiter the stayer or stander out, as to the God of feare: but this persuasiō was neuer throughly setled in their mindes, that eueryevery man is so fatforth valiant, as God shall geue him a good courage: or so farforth timorous, as God shall cast downe his boldnesse. But Rahab acknowledgeth, that the nations of Chanaan were striken with feare by God, in such sort, that they condemned them selues afore hand: and thereof she gathereth, that in as much as the children of Israel were so terrible vntounto them, it was a foretoken of their victorie, because they fought vnderunder the conduct of God. But whereas all their heartes were fallen downe, & as it were mealted away for feare, and yet with obstinate madnesse, they prepared them selues to resiste: it may well be seene, that when the vngodly are cast downe, being broken and brused to dust by the hande of God, yet are they not subdued to receiue his yoke: but that in their feare and perplexitie they still remaine vntameable. And here it is to be noted, how in a feare that is cōmon to al men, the faithfull differ from the vnbeleeuers: in which behalfe also we may plainly see the faith of Rahab. For she also feared as much as any one of all the people. But when she considereth, that she hath to doe with GOD, she determineth with her selfe, that there is none other remedie to auoyde the mischiefe, but humbly and quietly to geue place and yeeld: for that in resisting she should nothing preuaile. But what doe all the other wretched inhabitantes of the lande: Although they lie along amazed with feare, yet their obstinacie is not broken, but that they encourage them selues to encounter with them.
10 How the Lorde dried, &c.) She repeateth the principall cause of their fearefulnesse, because the report that was spread abroade of such miracles as they neuer hearde of before, had brought this opinion into all their mindes, that God did fight for the Israelites. For it coulde not be doubted, but their passage through the red sea was made by God: when the waters, whose nature was neuer chaunged before, were heaped vp into great heapes, and so stood, which coulde not be, except God the authour of nature had so commaunded them. Wherefore, that maruellous chaunge of the element did openly shew, that God tooke part with that nation, to whom he gaue a drie passage through the waters, and in the middest of the deapthes. The victories also obteined against Og and Sihon, as they were notable, so were they worthie to be rehearsed among the testimonies of Gods fauour towardes the Israelites. Although this latter matter standeth onelyonly vponupon a coniecture: yet in passage of the sea there was a full and manifest proofe, no lesse then if God had stretched foorth his hande out of heauen. This persuasion therefore had possessed all their mindes, that God was the chiefe captaine in this enterprise of the children of Israel, wherevpon grew that great feare and terrour. Howbeit, it is not vnlike, but that they were deceiued by this false imagination, as if the God of Israel had obteined the victorie against the Gods of Egypt: as the Poetes feigne, that as euerie God taketh vponupon him the defence of any contrie, so he fighteth against the Gods of other countries, whiles euerie one defendeth his Clientes. But the faith of Rahab ascendeth higher, whiles she ascribeth all power and eternitie to the God of Israel onelyonly. For the name of Iehouah conteineth in it that confession. Wherefore, she dreameth not after the common manner of men, that one of the whole companie of the Gods doeth aide the Israelites: but she magnifieth and acknowledgeth him to be that onelyonly true God, which was commonly knowen to fauour them. We see therefore, how by the common report she professed much more than all her countrie fellowes did.
11 The Lord your God, &c.) Here appeareth as it were in a glasse, a goodly image of the faith of Rahab, when she casteth downe all id…ls, and ascribeth the gouernement of heauen and earth to the only God of Israel. For this is not doubtfull, that when the gouernement of heauen and earth is confessed to be subiect to the God of Israel, all the inuentions of the Gentiles are reiected, by which the maiestie and power of God is rent in peeces, and his glory defaced. Wherefore wee see, that not without great cause the faith of Rahab Heb. 11. 38. Iam. 2, 25.is commended by two Apostles. Certaine proud and disdainfull persons hauehave that mater in decision, but I would they could consider what it is, to discerne the onelyonly true God from all feigned and conterfeit Gods, & so to extoll his power, that he be iudged to gouerne the whole world at his pleasure. For Rahab speaketh not doubtingly, but she doth absolutely pronounce, that all power and authoritie is in the only God of Israel, that he may gouerne all the elements, that he may dispose all things both aboue and beneath, and order all the affaires of man, as it pleaseth him. In the meane time, I doe not denie, but that her faith was yet vnperfect: yea, I doe willingly graunt, that she had yet but a small branch of godlines, which was not sufficient to eternall saluation. Yet for all that, we must acknowledge thus much, that although the knowledge of God was yet but small and slender in this woman: neuerthelesse, seeing she submitteth her selfe vntounto his gouernement, she geueth forth a testimonie of her election, and that out of this seed her faith did spring, which afterward grew vp vntounto a perfect measure.
12 Now therefore sweare, &c.) This is an other argument of her faith, that she placeth the children of Abraham in certeine possession of the lande of Chanaan, grounding her persuasion vponupon none other reason, but that she had hearde it was promised them of God. For she thought not that God would fauour them, if they had bene robbers & spoilers, which with vniust violence & oppression had entered vpō the possessions of other mens lands: but rather she is persuaded, that they came into the land of Chanaan, because the right inheritance thereof was adiudged to be theirs by God. Neither is it to be thought, that when they desired passage of the Edomites and other nations, that they spared to declare whither they intended to goe. Yea, those nations knewe right well, that the promise was made to Abraham, the remembrance wherof was again renewed by the reiection of Esau. Moreouer, in the speach of Rahab againe doth shine, that qualitie which the Author of the epistle to the Hebrues ascribeth to faith, That it is a sight of thinges that are not seene. Rahab dwelleth in her owne countrie, and in a strong citie: yet doth she commend her life to straungers that were almost dead for feare and daunger, as though they were already in possession of the lande, and had power in their hand to saue & destroy whom it pleased them. Certeinly, this voluntarie yeelding was as much in effecte, as if she had embraced the promise of God, and geuen ouer her selfe into his defence and protection. Yet she requireth an othe of them, because it happeneth ofte in sacking of cities, that furie and trouble maketh men to forget their dutie. For the same purpose she reherseth what gentlenes she had shewed vntounto them, that thankefulnesse might the rather prouoke them to keepe their promise. For though the reuerence of their othe should hauehave bene sufficient to binde them: yet it were double vngentlnesse & vnthankfulnesse, not to be mindfull of their Hostesse, by whom they them selues were deliuered from death. It is also a good point of humanitie, that she is careful for her father and her kinsfolke. And that is in deede naturall: yet many are so addicte vntounto them selues, that children wil not dout to redeeme their owne life with the death of their parentes: so farre off is it, that they would applie all their studies and endeuours to saue them.
14 Our soule, &c.) They curse them selues to death, if they did not vse all faithfulnesse, & diligence to saue Rahab. For whereas some translate it, We will deliuer our soules, &c. It seemeth farre fetched & to much strained: seing their purpose is nothing els, but to bind them selues before God. Wherfor they set out them selues as monuments of Gods wrath, if Rahab suffer any aduersitie through their negligence. That worde (For you) doubtlesse is to be referred vntounto her father, brethren, and sisters. Therfore they gage their liues, that bloud should be required of their handes, if the whole familie of Rahab did not remaine vnspoiled. And herein consisteth the holinesse of an othe, that although they might breake promise without punishment as concerning men, yet God being called to witnesse, will hauehave an accompt of their vnfaithfulnesse. To shew merciemercy and trueth, (among the Hebrues) is as much as to doe the office and dutie of humanitie, faithfully, truly, & constantly. But this exception is added, that Rahab bewray not the matter her selfe, which they require not of distrust, as it is commonly expounded: but that Rahab might the rather take heed to her self. Wherfore this was a faithful admonition, & proceeded of meere good will, because it was to be feared least Rahab would bewray her self. Finally, they shew how necessarie it was, that the matter should be kept close, lest the woman vnaduisedly bosting of her promise should be cause of her owne death. Wherein they declare, that they were carefull in deede of her preseruation, when they doe in time prouide, that they be not preuented of means how to helpe her. And whereas they doe charge her expresly, that no person goe out of her house, and protest that they will be innocent, if any of them be slaine abroade, we may gather this profitable doctrine thereof, that we must be carefull in taking of othes, least while we promise all thinges vnaduisedly, we prophane and dishonor the name of God. The counsell that Rahab geueth, that they should get them into the hilles, and there tarrie three dayes, doeth teach vsus, that such warinesse is not contrarie to faith, wherby men seke to preuent manifest daungers. There is no doubt, but the messengers crept vp fearefully into the mounteine: yet that trust which they had conceiued of the help of God, did so direct their steppes, that they did nothing disorderedly. Here againe this question is moued of some men, seing it is an offence to clime ouer the walles, Whether it was lawfull Against the Ciuil lawe.for them to scape out of the citie by a windowe: But we must remember, that walles of cities were not counted holy in all places, because there were not in all places, such as Romulus was, that sought occasion to kill his brother vnderunder colour of climing ouer the walles. Againe, that lawe, as Cicero doeth teach vsus, must be tempered with equitie: for that man is more worthie of reward than of punishment, which leapeth ouer the wall to driue back and repulse an enimie. The end of that lawe is, that by well keeping of the walles, the Citizens may be in safetie. That man therfor, which neither of contempt, nor of frowardnes, nor by subtiltie or sedition, but constreined by necessitie climeth ouer the walles, should vniustly be charged with treason, onelyonly for that cause. If any man will obiecte, that It is a matter of euill example: That I confesse: but when a mans purpose is only to deliuer his life from vniust violence or robberie, so it be done without offence or hurt of any body, necessitie doth excuse it. For S. Paule is not to be blamed, because he was let downe in a Act. 9. 25.baskette when he was in daunger at Damascus, because God permitteth vsus, so it be without any trouble or sedition, to escape the violence and crueltie of wicked persecuters.
24 And they tolde Iosue, saying, &c.) This place doth teache vsus, that Iosue was nothing deceiued, in choice of these espialles, for that by their speach it appeareth, they were men of singular wisedome and honestie. Some other perhaps, scarse yet recouered from the great feare they were in, woulde hauehave troubled all the armie. But these men, while they acknowledge the wonderfull grace of God, as well in the happie successe of their iourney, as in their deliuerance from daungers, they exhort both Iosue & the people to march forward coragiously. And although the only promise of God for possession of that lande ought to hauehave sufficed them: yet God doeth so much yeeld vntounto the infirmitie of his children, that to take away all cause of doubtfulnesse, he confirmeth that which he promised by experimentes. That feare therefore wherewith the nations were striken, did proue, that God had not spoken in vaine, when he began already to put them to flight, and as it were by sending in of hornets to chase them away. For they reason as Rahab did, That the lande was geuen vntounto them, because the inhabitantes were almost shroonke away for feare. Therefore I hauehave translated it with an illatiue Coniunction, wheras it is word for word, and also. But we reade it so, yet is that confirmed thereby, which they said before, as thus: And surely their corage is altogether fainted, as if they did alreadie feele them selues to be chased away by the hande of God.