Annotations Upon the Historical Books Part 2, Joshua · Chapter 2
CHAP. II.
Verſ. 1. ANd Joſhua the ſonne of Nun ſent out of Shittim two men, to ſpie ſecretly ſaying, Go view the land even Jericho.] That is, the citie of Jericho, and the land about it. This Joſhua did before he gave that charge to the people which is related in the former chapter, verſ. 10. though it be here inſerted after it, as is there noted. Conſidering what a miſchief formerly followed upon Moſes his ſending forth of ſpies to ſearch the land, Deut. 1.27, 28. it may ſeem ſtrange that Joſhua durſt take this courſe again: but therefore it is moſt probable that Joſhua did not this without ſome ſpeciall direction from God; and then no wonder it is, though this ſucceeded well when that did not; for that proceeded firſt from a motion made by the people, out of ſome ſecret fear and diſtruſt, as is noted upon Numb. 13.2. but here now the people had no hand in it; and therefore there were not now twelve chief men choſen for this ſervice out of all the tribes, as there were then, but Joſhua onelyonly choſe two men whom he knew able and fit for this imployment, and theſe two he ſent away ſecretly without the knowledge of the people (for that I conceive is implyed in this word ſecretly; not onelyonly that they were ordered to carry themſelves cloſely and cunningly, perhaps in ſome diſguiſe, that they might not be diſcovered, which all ſpies are wont to do, but alſo that they were ſent away privily without any knowledge of the people, that ſo the buſineſſe might be carried the more covertly) and therefore we ſee alſo that when theſe ſpies returned, they gave an account of what they had done onelyonly to Joſhua, verſ. 23, 24. whenas thoſe that Moſes ſent returned their anſwer to all the Congregation, Numb. 13.26. However, if Joſhua had not a ſpeciall direction from God for the doing of this, yet doubtleſſe he did it not out of any ſecret diſtruſt or fear, but out of a neceſſary providence that became a Generall, that he might the better know what courſe to take when they were gotten over into Canaan. For though God had aſſured him that he ſhould drive out the inhabitants of the land, yet he knew that God expected that he ſhould uſe all requiſite means that might conduce thereto, and therefore intending firſt to attempt Jericho, which was the neareſt city of note to the river Jordan, he ſent ſpies thither to view the city and land about it, to ſee how it was fortified, of what ſtrength and courage the people were, what preparations the inhabitants had made to reſiſt them, and which way they might beſt paſſe into the city.
And they went and came into an harlots houſe named Rahab, &c.] In paſſing from Shittim to Jericho, they muſt needs paſſe over Jordan, which they might do by thoſe foords mentioned, verſ. 7. And the men purſued after them the way to Jordan unto the foords: and again, Judg. 3.28. As for their taking up their lodging in Rahabs houſe when they came to Jericho, this they did, either becauſe in her houſe built upon the town wall, verſ. 15. they might the more conveniently view the fortifications and ſtrength of the city, or becauſe in ſuch an obſcure corner they might be the better concealed, and were not ſo likely to be diſcovered; or becauſe thence they might moſt conveniently ſlip away, if they ſhould be diſcovered. The Hebrew word here tranſlated an harlot, is by ſome tranſlated an hoſteſſe or victualler: but every where elſe ſignifieth an harlot, and is ſo here taken by the Apoſtles teſtimony, Heb. 11.31. By faith the Harlot Rahab periſhed not with them that believed not. James 2.25. Likewiſe alſo, was not Rahab the harlot juſtified by works? whence it was perhaps that verſ. 13. amongſt thoſe whoſe lives ſhe pleads for, there is no mention neither of husband nor children, though ſhe lived in a houſe apart from her father; yet was this woman by the ſpeciall grace of God not onelyonly wonne to embrace the faith of Iſrael, and to joyn her ſelf to Gods people; but beſides, after her converſion ſhe was married to Salmon a Prince of the tribe of Judah, and ſo was of the ſtock of whom David, yea Chriſt deſcended, Matth. 1.5. a notable inſtance of the freedome of Gods grace, to ſhew mercy to them that are moſt unworthy of it.
Verſ. 2. Behold there came men in hither to night of the children of Iſrael, to ſearch out the countrey.] That is, late in the evening, that ſo they might the better paſſe undiſcerned; and indeed their ſudden diſcovery makes it probable that it was by watchmen, purpoſely ſet to obſerve thoſe that came into the city, as in dangerous times they uſe.
Verſ. 4. And the woman took the two men and hid them.] To wit, either before the meſſengers of the King came to her houſe, having heard ſome muttering of the buſineſſe amongſt her neighbours, or whileſt they knocked at her gates perceiving them to be meſſengers ſent from the King. And this was that noble act of faith, for which Rahab is ſo highly extolled in the Scriptures: Heb. 11.13. By faith the harlot Rahab periſhed not with them that believed not, when ſhe had received the ſpies with peace. Having heard of the great things which God had done for the Iſraelites, by a ſpeciall and extraordinary perſwaſion of Gods ſpirit, ſhe did verily believe that God had determined that this people ſhould deſtroy the inhabitants of the land, and dwell in their room, therefore reſolved to do what ſhe could in preſerving theſe ſpies, though it were with the hazarding of her ſelf: and thus though it be groſſe treachery in it ſelf for man or woman to hide thoſe that ſeek the ruine of their countrey, and when they are ſought for, to make way for their eſcape; yet this in Rahab was commendable, and that becauſe ſhe did it in faith, and to further that which ſhe knew God would have done, whoſe will is the ſure rule both of good and evil: and beſides, ſhe knew the Iſraelites would certainly take the city, though theſe ſpyes ſhould have been apprehended.
There came men unto me, but I wiſt not whence they were, &c.] In this anſwer of Rahab to the Kings meſſengers, firſt, ſhe plainly and readily, without any ſtumbling, confeſſeth what ſhe knew was certainly known, and could not therefore be denied, to wit, that there did two ſtrangers that evening come into her houſe, and that as hoping by her ingenuous confeſſion hereof, to make them the readier to believe what ſhe meant further to ſay: But then in the next words ſhe doth directly deceive them with a feigned tale: For foure lies are manifeſt in the following words, firſt, That ſhe wiſt not whence they were: ſecondly, verſ. 5. That about the time of ſhutting of the gate the men went out, that is, out of the city: thirdly, That whether they were gone ſhe wot not: and fourthly, That if they purſued after them quickly, they might overtake them. Nor need we wonder that Rahab ſhould be ſo highly commended for this ſhe did, ſeeing ſhe ſpake that in ſo many particulars which ſhe knew was not true; her ſeeking to hide the ſpies was an act of faith, very pleaſing to God, but her lying to the meſſengers was an infirmity, which God was pleaſed to paſſe over: and thus indeed corruption doth uſually intermingle it ſelf in the beſt actions of the ſervants of God, and makes them do the good they do lamely and imperfectly.
Verſ. 5. Purſue after them quickly, for ye ſhall overtake them.] Thus by intimating the neceſſity of a ſpeedy purſuit, and by giving them hope of overtaking them if they would immediately purſue them, ſhe made ſemblance as if ſhe deſired they might be apprehended, and withall, put them off from that exact ſearch, which otherwiſe they would ſurely have made.
Verſ. 6. But ſhe had brought them up to the roof of the houſe, and hid them with the ſtalks of flax, &c.] Their houſes being built plain on the top like the leads of our churches, there ſhe had ſpread the ſtalks of flax that they might be dried by the ſunne, and under thoſe ſhe hid them.
Verſ. 7. And the men purſued after them the way to Jordan unto the foords.] That is, being fully poſſeſſed with an opinion, that they ſhould overtake and apprehend theſe ſpies of Iſrael, they never ſearched her houſe any further, but, as Rahab had adviſed them, away preſently they went out of the city in the purſuit of them; wherein the overuling power of God infatuating theſe men was clearly diſcovered, there being indeed no juſt reaſon why the words of an harlot, without any evidence given of the proof of what ſhe ſaid, ſhould ſo eaſily have beaten them off from the ſearch of her houſe.
And as ſoon as they which purſued after them were gone out, they ſhut the gate.] That is, as ſoon as the Kings meſſengers were gone out of the citie to purſue after the ſpies, the men of the citie ſhut the gates, as thinking thereby to make ſure that if they were not yet gone out, as Rahab had ſaid they were, they ſhould not get out afterwards: and this is noted, firſt, to ſhew the perillous ſtraits the poore ſpies were ſtill left in, being thus ſhut up in an enemies city without any poſſible way, as it might ſeem, of eſcape: and ſecondly, to intimate how herein alſo God did infatuate the inhabitants of the city, who though they thought of preventing the eſcape of the ſpies if they were not already gone out, and were thereupon ſo cautelous to ſhut the gates ſo ſoon as ever the Kings meſſengers were gone forth, yet never minded the ſetting of ſcouts and watchmen about the walls of the citie to prevent likewiſe their eſcaping that way. But thus God is wont to cauſe the wiſdome of the wiſe to periſh, as the prophet ſpeaks, Eſa. 29.14.
Verſ. 8. And before they were laid down, ſhe came up unto them upon the roof.] That is, before the men of the city were laid down, of whom mention was made in the foregoing verſe, ſhe ſtayed not till all were gone to reſt, but ſo ſoon as the gate was ſhut, ſhe went up unto the ſpies on the roof; or if we underſtand it of the ſpies to whom ſhe went up, the meaning muſt be this, that before they were returned from that place where they were hid, to their beds, there to lie down and take their reſt, ſhe came up to them upon the roof, &c. ſhe did not ſuffer them to take their reſt there that night, becauſe the danger was over, and then ſend them away the next day, but preſently went up to them to ſatisfie them what was done (for lying in that condition they could not but long to know the event) and having then made a covenant with them, immediately let them down out at the window.
Verſ. 9. And ſhe ſaid unto the men, I know the Lord hath given you the land, &c.] Doubtleſſe ſhe did firſt acquaint them with that which had paſſed betwixt the Kings meſſengers and her; but to avoid the repeating again of that which was before related, the ſtory here begins with the profeſſion ſhe makes to them of her confidence that the Iſraelites would certainly drive out her people and poſſeſſe their land, making this the ground of that ſhe had done even to the manifeſt hazarding of her own life for their preſervation, and of the requeſt ſhe afterwards makes to them, that they ſhould ſpare her and her fathers houſe, when they took Jericho. And indeed obſervable it is, that whereas the Iſraelites knew that this had been promiſed to their fathers for many generations, and had heard that promiſe often confirmed to them by Moſes, and had ſeen the great things which God had done for them, and yet notwithſtanding did ever and anon ſtagger and fear, this poor woman, which had onelyonly heard of a report of the wonders which God had done for them, was confidently perſwaded that God would give them the land, and made no queſtion of it, I know, ſaith ſhe, that the Lord hath given you the land; inſomuch that whilſt theſe ſpies were as yet in ſuch a deſperate danger in the eye of reaſon, being locked up in a citie of their enemies, and not knowing how to eſcape away, ſhe could beg of them for kindneſſe and mercy to be ſhown to her & hers, no otherwiſe then if they had taken the citie already, and ſo all the lives of the inhabitants had been at their diſpoſing. As for their talking thus together being of two ſeverall nations, we need not queſtion that, for certainly the language of the Canaanites and other neighbouring nations was not in thoſe times much different from that of the Hebrew, as by many names both of men and cities amongſt the Canaanites is very evident.
Verſ. 12. Swear unto me by the Lord, ſince I have ſhewed you kindneſſe, that ye will alſo ſhew kindneſſe unto my fathers houſe.] The kindneſſe which Rahab here ſaith ſhe had ſhown to the ſpies, was not onelyonly her hiding them from the Kings meſſengers, but alſo the project ſhe had deviſed and reſolved upon for the letting of them down out of her window (and indeed the other had been but a ſmall kindneſſe to them without this) and therefore queſtionleſſe ſhe had acquainted them with her reſolution herein, though that be not expreſſed.
Verſ. 12. And give me a true token.] That is, a ſigne whereby we may make our ſelves known to the Iſraelites when they take the city, and wherein you will be true and faithfull to us, and when you ſee it, ſpare us from the generall deſtruction.
Verſ. 14. And the men anſwered her our life for yours.] This is ſpoken by way of oath and execration, which Rahab had deſired of them, verſ. 12. as if they had ſaid, May deſtruction light upon us, if we take not ſuch order that you and yours ſhall be preſerved.
If ye utter not this our buſineſſe.] To bind her the more ſtrictly, ſay ſome Expoſitours, to perſevere in this ſhe had begun to do, and not to diſcover them ſo ſoon as they were gone. They annex this condition, and thereby give her a hint, that if ſhe brought them in danger by diſcovering them, though God ſhould preſerve them by ſome other means, yet ſhe muſt expect no mercy from them. But I rather conceive that the buſineſſe they here ſpeak of, is chiefly that compact betwixt them agreed upon concerning the preſervation of her and hers, and the ſigne whereby they were to know her houſe, as ſeems probable verſ. 20. where the ſpies having ſpoken of this compact betwixt them, they then repeat theſe words, If thou utter this our buſineſſe, then we will be quit of this thine oath. The meaning whereof is, that if by uttering that agreement which they had made, others beſides her kindred ſhould crowd into her houſe, or by uſing the ſame token of hanging out a ſcarlet thread, think to preſerve their houſholds alſo from the publick deſtruction, they would not then be bound by their oath to afford her or hers any mercy.
Verſ. 16. And ſhe ſaid unto them, Get you to the mountains, &c.] Some conceive that this conference betwixt them which here follows, was before ſhe let the ſpies out at her window: But the contrary is evident, verſ. 18. where they ſpeak of her letting them down out at the window as a thing already done, Thou ſhalt bind this line of ſcarlet thread in the window which thou didſt let us down by. Indeed it is probable that the ſpies had before they were let down agreed with her (though that be not expreſſed) that the line of ſcarlet thread, which ſhe had in a readineſſe to let them down by, ſhould hang out at her window, that thereby the Iſraelites might know her houſe when they came againſt the city. But this which is here related was doubtleſſe ſpoken after the men were down, in the ſtill of the night, the woman looking down to them out at her window.
Verſ. 17. And the men ſaid, We will be blameleſſe of this thine oath, &c.] That is, we would not be found faulty in not keeping the oath which thou haſt cauſed us to ſwear, nor would we be thought faulty therein when indeed we are not; this therefore they premiſe as the reaſon they deſired to have it cleared fully betwixt them upon what conditions they had ſwore to ſecure her and hers; and accordingly they propound three conditions in the following words: firſt, that the line of ſcarlet thread, whereby they were let down, muſt be hanged out at the window, as the token whereby the houſe ſhould be known; and if therefore through neglecting to do this, the Iſraelites ſhould break into her houſe and offer them any violence, they would be guiltleſſe: ſecondly, that her father, mother, brethren, and kindred ſhould come home to her houſe and abide there; and therefore if any of them were killed not being in the houſe, that ſhould be no breach of their oath: and thirdly, that ſhe ſhould by no means utter this which had paſſed betwixt them to any body whatever, and if therefore others ſhould delude them by hanging out a ſcarlet thread at their window alſo, they would not be bound by their oath to ſave neither the one nor the other.