Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Joshua · Chapter 2
CHAP. II.
AND Joshua sent two men out of Shittim, to spy secretly, saying, Go view the V. 1.Land, even Jericho, &c.
The Rabbins say, that these two were Caleb and Phinees, but that is uncertaine, the place, from whence, is otherwise called the plaines of Moab. At what time this was done, hath been already shewed upon Ch. 1. v. 10, 11. [to spy secretly] here, because the word foreign put for secretly, signifieth also to feigne ones selfe dumb, the Rabbins expound it some of them thus, saying, that hee biddeth them feigne themselves dumbe, lest by their language they should bee Rabbini.discovered: some because foreign signifieth an earthen vessell, that they should carry such, pretending to come to sell them; and some otherwise; but the most received exposition, which is best, is secretly, or silently, so Jerome, Tostatus, Vatablus, &c. But whether is it meant that he sent them secretly, the people not Hieronym. Tostatus.knowing of it, or that they should conceale themselves, that they might not be known by the men of Jericho, whence they were? The Hebrew Text will resolve this presently, where it is said thus, he sent two men searchers secretly: He did it therefore closely, and not openly, as when twelve men were sent before to search the land, Numb. 13. all the congregation consenting to it: for seeing that succeeded so ill, he thought it better now to take another course, of which there might come no scandall; and so it is most probable, that the spyes returning, certified Joshua alone what they had done, thus also Masius: Yet it is And. Masius.not to be doubted, but that they went also secretly about Iericho. Comestor saith they feigned themselves fooles, but there is no ground for that. But what went they to espy? Answ. OnelyOnly the way into Iericho, whether it were open or not, and whether the people of Iericho were fearefull, and what preparations they made against the Israelites comming. If it shall seeme that Ioshuah shewed himselfe too cautelous herein, seeing the Lord had so greatly incouraged him? Calvin answereth well, that it is not likely but he had direction Calvin.from the Lord thus to doe, although it bee not expressed; for neither is it expressed that the Lord directed him about the provision of victualls, and appointing the third day to passe over Iordan, C, 1. v. 10, 11. And this sending out to spy Iericho tended further to the encouraging of Ioshuah and of all the people, when it was made knowne unto them, what the spyes related of their timerousnesse, as Gedeon was incouraged by doing the like afterwards about the Host of Midian, Judg 7 9, 10. Ferus saith, that although God had made him so gracious promises of prevailing, yet he knew, that meanes must be used, and that he must not proceed rashly in these Warres; and therefore hee doth as any provident Captaine would doe in the like case. And they came into an harlots house nanecd Rahab, and lodged there. The Chaldee for [harlot] hath an Innekeeper or victualler, and so Jonathan in Targum. But the word foreign here used, is every where put for an harlot, and the Septuagint render it an harlot, and so all the Fathers expound it, and Jam. 2. 25. wherefore the Rabbins in seeking to avoid this exposition, as tending to the discredit of their nation, vent but their owne imagination, as they are bold to doe in many other things. Some, because they thinke it infamous to our Lord, that such a woman should be put in his line, say, that it was not this Rahab, but some other, which is named in that Genealogie, Mat. 1. but the time agreeth so unto her being marryed afterward to Salmon, the son of Naasson, which was the Prince of the Tribe of Judah, Numb. 2. 3. as that she cannot be held to be any other woman, and there is none other named in all the Bible by this name: & lastly, if there be any infamy by this Rahab, why not by Thamar and Bathshebah also? Now although Rahab was a wicked harlot, yet happily she might be one that sold victualls also, that under this colour men might resort unto her; and therefore it is most probable that the spyes came to her house, standing also in an outer place upon the wall of the City, as is noted, Verse 15. where there was least frequency of people, and so they thought themselves most out of danger of being seen and discovered. Lyranus and Ferus hold that shee was no harlot, but a victualler. Hugo is indifferent for either, or that she had been an harlot, but now was not; yet because the houses of such are open to commers in the night, hee finally thinketh her to have been an harlot now.
And it was told the King of Jericho, saying, There came men in hither in the night V. 2.of the children of Israel, &c.
This maketh for that which was noted before out of Hugo, viz. that this was the cause of their comming to Rahabs house, because harlots have their houses open for men to resort unto in the night, when as the doores of others are shut. They therefore having been about the City in the day, at night come hither to lodge, not seeking to her, as other wicked men, because shee was an harlot, but for their necessity to have harbour till the morning. Here is not then, as Ferus noteth, any colour for lewd men in their frequenting of whorehouses, Ferus.but the wonderfull mercy of God is set forth in converting and saving Note. such an one onelyonly in all that City, that none touched with a sense of their sins might despaire.
These men could not be long at Rahabs house, but the King of Jericho hath intelligence of it, and sendeth to have them brought forth; but it is said that she hid V. 3.them, and said, there came men unto me indeed, & I wist not whence they were; V. 4, 5. V. 6.And when it was darke, they went out, &c. Thus she said, but she had brought them up to the roofe of the house, and hid them with stalkes of flax. Here, whereas she is said to hide them, when the men came from the King to inquire for them, before she answered, it is to be understood, that she had done that before, suspecting what would follow, as is expressed, v. 6. where the same thing is again repeated for further explication, v. 4. where this is first spoken of, it is said she tooke and hid him, not them, for it is foreign but it is said thus, per enallagen numeri: now lest there should be some errour in the Reader finding it thus set down, it is more fully declared againe, v. 6. Shee had brought them up and hid them, &c. Yet some of the Rabbins hereupon gather, that shee hid onelyonly one Rabbini.of them, viz. Caleh, and not Phinees, who was an Angel in a bodily shape; and therefore could stand before them and not be seene, when he would. Others of them, yet more tolerably, that the place was so little, that onelyonly one of them could bee hidden there, and not the other, to signifie which the singular number is used [Shee hid him.] Lastly, others say with us, that the singular number is put for the plurall, as is usuall in the Hebrew tongue: as, Exod. 8. It is said, God brought the fly upon Egypt, when as a great multitude were brought; this is recited by Lyra. Here it may be demanded, 1. Whether Rahab Lyra.may be excused in her lying to save these spyes? 2. Whether shee sinned not against nature in concealing them that came to betray her native Countrey?
To the first, many Learned Writers hold, that to make an officious lye to Qu. 1 save life, is no finne; as, Jerome, Origen, Chysostome, Theodoret, Theophylact, Oecumenius, Hieronym. Orig. Chrysost. &c. Tostat. qu. 30.Cassianus, and Tostatus goeth further, that to save the life of the innocent, a man is bound to lie, if hee seeth no other meanes; and that God sometime moveth the minde hereunto. S. Augustine disputeth much about the Aug. ad Consentium. lib. de M…ndaci…, c. 20.lawfulnesse of some kind of lying, and at length determineth, that a lye may be made which doth not violate the doctrine of piety, nor piety itselfe, nor innocency, nor benevolence for the chastity of the body. But drawing nearer to a conclusion of this tract, he numbreth eight kinds of lyes which are sinfull C. 21. Quisquis esse aliquod genus mendacii, quod non sit peccatum putaverit, decipit seipsum turpiter, cum honestum se putat esse deceptorem aliorum. Plato lib. 3. de Repub. Calvin.bringing in even that which is to preserve chastity, or the bodily life: and then concludeth, if any man thinketh any kind of lye lawfull, he doth fully deceive himselfe, whilst hee thinketh that hee may honestly deceive others. And then comming to that which Tostatus speaketh, hee saith, such is the blindnesse of some, that they doe not onelyonly maintaine some kind of lying to be lawfull, but that it is a sin in some case not to lye. Plato saith, sometime it is profitable to lye, and that it is to be used as a Medicine. But of lying, whether it bee in any case tolerable, I have already treated at large upon Gen. 27, 6, 7. upon the dissimulation used by Jacob. Calvin, as he censureth that, so hee doth this also; but because of Rahabs saith, hee saith, that her lying was not imputed to her; whereas for proofe, that any kind of lying is a sinne, he saith, that it is contrary to the nature of God, who is truth: it may bee said as he is truth, so he is love; and therefore love being also commended to be the most eminent of all graces, when truth and love cannot stand together, truth must rather give place in our speaking to love, then love to truth. Wherefore Ferus saith well, if any man shall object that Rahab lyed, charity excuseth Ferus:her, which covereth a multitude of sinnes. Againe, it is Justice not to betray them, that have committed themselves to our custody. Shee shewed also great faith in that, which shee spake of their God, and repentance in saving your terrour hath falne upon us, which was upon her to repentance, and providence both for her owne safety and salvation, and the safety of her kindred, and in so wisely advising the spyes to fly and hide themselves three days in the mountaines, for which shee was worthy to bee marryed to a Prince amongst the people of God, Salmon the sonne of Naasson, and to bee a mother of our Matth. 1.Lord Jesus; thus he. And both Paul and James do highly commend her for this Heb. 11. 31. Jam. 2. 25.fact, and lay no blame at all upon her; and therefore it should be farre from us to censure her whom God justifieth, as I have also touched in my Praxis upon James.
For her favouring of those, that went about to betray her Countrey, it is to be granted that every one is bound in nature to seeke the preservation of his Qu. 2 native Countrey, but for so much as Rahab through faith, which God wrought wonderfully now in her heart, was by a spirituall calling segregated from Jericho, and joyned unto Israel, shee did nothing unnaturall, or blame-worthy in seeking the preservation of those to whom she was more nearly allyed in the Lord, although against her native Countrey, which shee beleeved was before by the Lord appointed to destruction, and to bee given to Israel for a possession for the sinnes of the present inhabitants, seeing the Lord is over all Countreys and people to dispose of them according to the good pleasure of his own will. Thus also Calvin and Bonfrerius a Jesuite, &c. Moreover Calvin.the last named saith, that happily shee was directed by God thus to doe, and if not, yet knowing by faith that God had adjudged her people to destruction, to have sought by betraying the spyes to save her City; she should both have opposed God, and gone about a worke which could never have beene effected. By this example wee may learne, that although a man may not do Note. any thing positively, as shee did not, against those that be most deare and near unto him; yet if he knoweth certainly that it is the will of God that they should bee put to death, he ought not to seeke to hinder, but permit it.
But shee had brought them up to the roofe of the house, and hid them with the stalkes of V. 6.flax, which shee had laid in order upon the roofe.
Hebr. Here for roof is foreign, which the Vulgar Latine rendreth solarium, a place open to the Sun, for such was the roofe of every house there, plaine, and fit to stand or walk upon, for which cause to prevent the danger of falling, a battlement is commanded to be set round about it, Deut. 22. 8. and here shee laid stalkes of flax to dry, wherewith they might well bee hidden.
And the men pursued after them to Jordan, in the way to the foords; and assoon as they were gone, they shut the gate.V. 7.
Why they pursued them to the Foords of Jordan, may easily be conceived, because they were places to come and goe over the River by ferrying, although God afterwards, to shew his power, divided the River for the whole Army, and all their retinue to passe through; and because otherwise it would have required too long a time for so great a company to passe over. This way that the pursuers went, was about six miles. They shut the gate, that is doubtlesse the Gate of the City, the time of night requiring it, especially this being a time of danger; and that if the spyes were yet about the City, they might not get out, as Calvin hath it; and Lyra, to keepe the pursuers out, that thus they might be forced to follow after them: Yet Lyra saith also, some will Lyra.have the shutting of Rahabs doore meant, but without all reason.
But before they were laid downe, shee came up unto them, &c.V. 8.
The Vulgar Latine [before they were asleep] according to the sense, hereby it appeareth, that they were not long placed there to rest that night, but that shee gave them this advice following, to hasten away to the mountaines. Lyra Lyra.saith, it was through feare that they slept not.
And she said unto the men, I know that the Lord hath given you the Land, and that V. 9.the terour of you is falne upon us, &c.
Here Rahab sheweth her faith, for which shee is so much commended, and which made her to hide the spyes, and with such a courage to stand for the protecting of them. Shee saith, that shee knew, that the Lord had delivered, not would deliver, to expresse the certainty of her faith. But how came shee to know this? because their terrour was fallen upon that people, and their hearts fainted. They feared, and fainted, and yet prepared to resist, but shee onelyonly humbleth her selfe, and sueth for mercy, whereby wee may note, how infidelity worketh, and how a true faith, so Calvin; that maketh obstinate, and Calvin.to rush on desperately in sin to destruction, this humble and submisse, and to Note. flee to prayer and other good means of preservation. If it be demanded, how Rahab attained to such certaine and saving faith, when as shee heard no more but a rumour of things done by the Lord for Israel, and saw with what feare they of Jericho were smitten, which were onelyonly naturall meanes, which all had as well as shee? I answer, God wrought grace supernaturally in her heart, by these meanes to know and beleeve in him, as hee hath done divers times in whom hee pleaseth. The terrour which shee speaketh of, came upon them doubtlesse, not onelyonly by a naturall apprehension of the danger, wherein they were, but being in judgement sent of God into their hearts, to make the subduing of them the more easie to the Israelites, according to his promise made Exod. 23. 27. Deut. 11. 25. and the like is threatned to the Israelites for sin, Levit. 26. 36. If a question be made how they could understand the language wherein shee spake? it is answered, that in all likelihood the Canaanites spake the same language with the Hebrewes, which is implyed, in that their names were Hebrew, as Rahab, Adonibezek, Abimelech, &c. And the names of their Cities, as Iericho, Salem, Sichem, Bethlehem, &c. and therefore the Hebrew tongue is called the language of Canaan, Esa. 19. 18.
Here Rahab sheweth, how their hearts were made to tremble and melt because V. 10, 11.of them, viz▪ they had heard of the drying up of the red Sea, and of the destruction of the two Kings on the other side of Iordan, concluding with a most excellent confession, The Lord your God, he is God in heaven above, and in the earth beneath; and she giveth God his title Jehovah.
Next Rahab requireth them to sweare unto her, that they will save her and her Fathers house, and all that they had, and give her a true token, to which V. 12, 13, 14.they willingly agree, conditioning that shee should still conceale their businesse. The forme of words used by them, is, Our life for yours, and thus they sware unto her; as if they had said, God strike us with death, if wee be not truly carefull of your preservation, so that by our neglect, any of you perish; but they give her warning againe and again not to utter this matter, lest, as Calvin hath it, by speaking of this pact, shee should put her selfe into danger Calvin.from her owne people. But what need was there that they should swear? For her greater assurance, because otherwise being busied in the fight, they might have forgotten her, and their promise to her.
Then shee let them down by acord through the window, for shee dwelt upon the Town V. 15.wall, &c.
Lyra saith that some of the Hebrewes, who hold, that Rahab was an harlot, Lyra.say, that by this cord men went downe and came up, that used in times past to resort unto her to satisfie their wicked lusts: but now shee used the same to save both these spyes and her selfe, by tying it upon the window, as they appointed: And if so, this served notably to set forth, that one converted, Note. useth that now as an instrument of good, which before hee used as an instrument of evill, as is spoken of our members, Rom. 6. 16. In this manner, S. Paul is said afterwards to have beene let downe to save his life. Whereas Act. 9. 25.some, saith Calvin, hold the going over City walls to be shameful & unlawfull: Calvin.he answereth well, that it is not so in the case of necessity, but in contempt, or deceit, or tumultuously, alledging Cicero himselfe, who granteth that the wals of Cities are sacred for the defence of the Citizens, but yet no man counteth it a fault, to goe up unto them for the defence of the City.
And shee said unto them, Go and hide your selves three dayes in the mountaines, till the V. 16.pursuers bee returned, &c.
These speeches had betwixt Rahab and the spyes, saith Masius, most probably Masiuswere before her letting them downe, for after that was no time or place to stand to parley further; whereas the speech used by them, v. 18. The cord whereby thou didst let us downe, may seeme to make for the contrary; it is answered, that they may bee understood speaking so before this was done, making account that it was as good as done already, when they were now about to bee let downe hereby. And in holding thus, although these speeches are set downe after, nothing is held touching this place, but that which is usuall in many other, viz. that the order of the History is a little inverted. Touching the mountaines, Adricomius saith, that the field of Iericho was compassed Adricomius.in with mountaines like a Theater, so that they might soone get behinde one of them and be hidden. For food, it is not unlikely but that they carryed so much with them as might serve for their sustenance that time. But why should they hide themselves so long, seeing Iericho was not above 2 or 3 houres journey from Iordan; and therefore the pursuers might well returne the same day? Answ. It was likely, that going about a businesse of so great moment, they would stay some time there, to observe the comming of passengers to those Foords, if happily they might find out these men: or as Lyra hath it, search about the lurking places for them. The Rabbins say it was revealed to Rahab, that the pursuers would not returne till the end of 3 dayes, and this was revealed for the safety of the spyes. The men seeing Rahabs care of V. 17, 18, 19.their safety here appoint her for a signe, the scarlet line wherewith shee had let them downe, which shee must tye upon the window: and then they propound two conditions, wherein if there were a faile, they would not bee bound by their oath: 1. If any were at their comming out of her house, and not within it. 2. If shee uttered this matter abroad, wherein shee resteth, and V. 20, 21.tyeth the line or cord upon the window, as they had appointed. The cord here spoken of, as it is mentioned three times, so every time with some diversity in the Hebrew, v. 15. the word foreign is used, Ʋ. 18. foreign a line of scarlet thred. Ʋ. 21. foreign the word foreign being left out, whereupon some have thought that the same cord was not tyed to the window, with which shee had let them downe, but another; and therefore these words, by which thou didst let us downe, are both by the Septuagint and Jerome, referred not to the line, but to the window, per quam demisisti nos. But the demonstrative foreign, that line, maketh it plaine that it is meant of the same, although divers words are used to expresse it, and a cord is a little line, and such had this need to bee, that it might bee of strength sufficient to hold them, whilest they descended by it.
Here a question is further moved, whom they doe promise to save alive, Qu. when they enumerate her father and mother, brethren and sisters, and all her fathers houshold? To this Tostatus answereth, that all even Grandfathers, and Tostatus qu. 55, 56.great Grandfathers, and Mothers, if any of them were living, were also understood, but not any other kindred, as Uncles and Ants, and their children. But the Vulgar Latine, for fathers houshold, hath omnem cognationem tuam, all thy kindred. And Chap. 6. v. 22. besides father and mother, brethren and sisters, all her families foreign are said also to have been brought out and saved, which implyeth all her kindred. Shee indeed requested but for her father and mother, brethren and sisters; but who knoweth not that under the name of brethren, are comprehended all the kindred, although two or three degrees removed, according to the use of the word in those times?
But why did she tye a scarlet line to her window rather then any other? This Qu. was doubtlesse done by a singular providence for the mystery that lay hid herein, as by and by shall be shewed. But when did she tye it to the window? Most Qu. probably at this time, or being fastened there to let them downe, she let it hang till Jericho was taken: For shee knew not the time when the Campe would come thither, and if she had deferred it, it might have been forgotten, and therefore the surest way was to doe it instantly.
The spyes after three days lurking in the mountaines, return to Ioshuah with V. 23, 24.joyfull newes of the fearfulnesse of the people of Canaan, gathering hence, as Rahab had told them, the deliverance of all into their hands. A farre different issue of their going out to search, from that of the 12 sent out by Moses, Numb. 13. for they brought news of discouragement, these of incouragement to all that heard it, that if any were faint hearted and feared, they might now be full of courage: thus God in his providence ordered it, providing hereby for the strengthening of the weakest faith.
Mystically by Rahab, the Church of the Gentiles may bee understood, The Mysterie.which before committed fornication with Idols; but the Apostles being sent out two and two, as here were two spyes sent out; and comming into the world of the Gentiles, set forth by Jericho, which signifieth the Moone, being before mutable as it, a Church is built unto God, Rahab receiveth them. But the Lyra.Devill, set forth by the King of Jericho, by and by persecuteth them, but shee, that is, the Church of the converted seeke to preserve and save them, and they save her, by bringing her to Christ. Thus Lyra, the Ordin. Glosse Ordin.Glosse following Origen, by the spyes sent out, understandeth John the Baptist, in whose dayes Publicans and Harlots are said to enter into the Kingdome of heaven. Rahab signifieth dilatation, for so the Church is now inlarged; the Esa 542 Dilata locum tentorii tui, &c.spyes being placed above shewed, that the Apostles sent out, were lifted up in their hearts to heavenly things, and the like is shewed in their going to the mountaines. The scarlet red cord figured out the blood of Christ, by which both Pastors and people are saved. But who so goeth out of the house, that is, the Church, is not saved, but onelyonly such as abide therein. The window where the cord was tyed, set forth the light in the Church, whereby wee see the Lord, but through a window as it were, and not so fully, as wee shall hereafter. All this also almost hath Ferus, but by the spyes he understandeth the Apostles, Ferus.and in fine addeth, the return of the spyes with joyfull news, figured the good news told by Paul at Ierusalem, of the great things God that had done by Acts 21.him amongst the Gentiles. But as Rahab should not bee saved but by keeping the cord in the window, and her selfe in the house, so we are not saved, but by having the blood of Christ continually in our hearts, and cleaving to the Church to the end. And in Paul the Apostle the like was done, that here, by the care of the Church he was let downe at a window.