Chapter commentary
Joshua Chapter 2
서론
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In this chapter we have an account of the scouts that were employed to bring an account to Joshua of the posture of the city of Jericho. Observe here, I. How Joshua sent them, Jos 2:1. II. How Rahab received them, and protected them, and told a lie for them (Jos 2:2-7), so that they escaped out of the hands of the enemy. III. The account she gave them of the present posture of Jericho, and the panic-fear they were struck with upon the approach of Israel, Jos 2:8-11. IV. The bargain she made with them for the security of herself and her relations in the ruin she saw coming upon her city, Jos 2:12-21. V. Their safe return to Joshua, and the account they gave him of their expedition, Jos 2:22-24. And that which makes this story most remarkable is that Rahab, the person principally concerned in it, is twice celebrated in the New Testament as a great believer (Heb 11:31) and as one whose faith proved itself by good works, Jam 2:25.
1-24
The Two Spies and Rahab (1451 BC)
简体中文
两个探子与喇合（主前 1451 年）
¹ 嫩的儿子约书亚从什亭暗暗打发两个人作探子，吩咐说："你们去窥探那地和耶利哥。" 于是二人去了，来到一个名叫喇合的妓女家里，就在那里躺卧。 ² 有人告诉耶利哥王说："今夜有以色列人来到这里，要窥探此地。" ³ 耶利哥王打发人去见喇合说："那来到你这里、进了你家的人，你要交出来，因为他们是来窥探全地的。" ⁴ 女人将二人隐藏了，就回答说："那人果然到我这里来，但他们是从哪里来的，我却不知。 ⁵ 天黑、要关城门的时候，他们出去了；往哪里去我却不知。你们快快去追赶，就必追上。" ⁶ （先是女人领二人上了房顶，将他们藏在她所摆放在房顶上的麻秸中。） ⁷ 那些人就沿着通往约旦河的渡口的路追赶他们；追赶的人一出去，城门就关了。
在这些经文中，我们看见：
I. 约书亚的审慎：他差遣探子去窥探这一要冲之地，因为以色列进入迦南时，这地很可能成为争夺之处（书 2:1）。"你们去窥探那地和耶利哥。" 摩西曾差遣探子（民 13:1-33）——约书亚自己也是其中之一——结果证明后果堪忧。然而约书亚如今仍差遣探子，却不像从前那样去窥探全地，而只是耶利哥一城；也不是要把所见所闻向全会众报告，而是单单向约书亚报告。他像一个警醒的将军，不断为公益筹划，尤其留心要把头一步走好，免得在门槛上跌倒。约书亚不宜亲自冒险过约旦河、以微服私访的方式亲自察看；于是他差遣了两个人（七十士译本作 "两个少年人"）去窥探那地，好从他们的报告决定攻取耶利哥的方略。请留意：1. 大人物们别无他法，只能借别人的眼睛观看，因此他们在选用人才上格外审慎就极为要紧，因为许多事往往系于所用之人的忠诚。2. 对神应许的信心不应取代，反倒应当激励我们殷勤使用正当的方法。约书亚确知神与他同在，却仍差遣人在前面先行。我们若因着期望而松懈了自己的努力，便不是信靠神，而是在试探他。3. 看这二人何等乐意前去执行这危险的任务。他们虽将自己的性命握在手中，却甘心冒死，为要顺服他们的元帅约书亚，为营中的事工发热心，并倚靠那作以色列守望者之神的大能——他既保护以色列整体，也保护每一个行在自己本分之路上的以色列人。
II. 神的护理引领探子到了喇合的家。他们如何过约旦河，经上并未告诉我们；但他们进了耶利哥城——此城距河约七、八英里——在那里寻找方便歇宿的客店时，却被引到喇合家中。这里称她为妓女，一个从前名声不佳的女人；这污名仍黏附在她的名字上，尽管她近来已经悔改归正。西门长大麻风的（太 26:6）虽已得洁净，这污名却一生随着他的名字；喇合也是如此；在新约中她也被如此称呼，而同时她的信心与善行都受称赞，为要教导我们：1. 罪虽重大，只要及时真诚悔改，并不构成赦免之恩的拦阻。我们读到税吏和娼妓进入弥赛亚的国度，并得享那国的一切特权（太 21:31）。2. 许多人归正之前极其邪恶败坏，后来却在信心与圣洁上达到卓绝的境地。3. 即使那些蒙恩已为少年的罪悔改的人，也当预料到要背负那些罪的污名；当他们听见自己从前的过犯时，当重新悔改，并以此为悔改的凭据——耐心地忍受这些话。就表面所见，神的以色列人在整个耶利哥城中只有一个朋友，只有一个好心人——就是妓女喇合。神常常借着道德不同的人来成就他自己的旨意和他教会的益处。这两个探子若进了别的任何一家，必被出卖，毫不留情地被处死。但神知道他们有一处忠心的朋友之家，是他们自己所不知道的，便将他们引到那里。照样，在我们看来最为偶然、最为巧合的事，往往被神的护理所掌管，用以成就他伟大的旨意。凡在自己的道路上忠心记念神的，他必用眼睛引导他们。参耶 36:19,26。
III. 喇合的敬虔——她接待并保护了这些以色列人。开客店的人接待一切来客，并认为自己有责任对客人以礼相待。但喇合向客人所行的，超过了普通的礼节，而且她如此行所根据的是一个非同寻常的原则；她因着信才以和平接待了那些她的君王和邦国已经向他们宣战的人（来 11:31）。1. 她欢迎他们到自己家中；他们就在那里歇宿——尽管从她对他们所说的话（书 2:9）可以看出，她既知道他们从何而来，也知道他们的使命。2. 她察觉到他们进城时被人看见，并已引起猜疑，便将他们藏在房顶上（房顶是平的），用麻秸遮盖他们（书 2:6），使搜查的差役即便前来，也无法发现他们。从这些麻秸——她自己亲手摊在房顶上晒干，为要打轧预备纺线之用——可见她具有才德妇人的好品性之一，无论她在其他方面有何不足：她寻找羊线和麻，甘心用手作工（箴 31:13）。从她如此勤勉操持正经事例来看，我们愿意相信，无论她从前如何，如今她已不再是妓女了。3. 当她被查问他们的事时，她否认他们在自己家中，以托辞将持有搜查令的差役打发走，从而保全了他们。耶利哥王打发人来查问他们（书 2:2,3），并不足为奇；当敌人已到门前，他自当恐惧，而这恐惧使他疑心重重，对所有外邦人都满怀戒备。他要求喇合交出那二人当作探子处置，原是合理的要求；但喇合不但否认自己认识他们，或知道他们在哪里，并且为了使城中不再继续搜寻他们，便告诉追赶的人他们已经离去，并很可能被追上（书 2:4,5）。如今，（1.）我们确知这是一件善工：使徒将其列于正典之中（雅 2:25），那里说她因行为称义，所特别指出的就是：她接待使者，又放他们从别的路上出去；她是因信而行的——这样的信心使她胜过对人的惧怕，甚至胜过对君王之怒的惧怕。她听见为以色列所行的奇事，便信他们的神是独一的真神，因此他们宣告要得迦南为业的计划必毫无疑问地实现；她既存这样的信心，便与他们站在一起，保护他们，并讨他们的恩待。她若说："我信神是你们的，迦南也是你们的，但我不敢向你们表示任何恩慈，" 她的信心便是死的、无作为的，不能称她为义。但借此一事便可知她的信心既活又活泼——她既存着对信心的顺服，便甘冒性命之险。请留意：只有那些为神敢冒风险的人，才是真信徒；凡凭信心以主为神的，便以他的百姓为自己的百姓，并在他们中间拈阄分地。凡以神为避难所、为藏身之处的，必须借着在需要之时乐意庇护他的百姓来表达自己的感恩。求你容我被赶出去的人与你同住（赛 16:3,4）。我们也当乐意有机会借着自己对世上有形教会和国度所能作的冒险服事，来见证自己对神之爱的真诚与火热。但是，（2.）其中也有难以辩明之处，却又必须加以辩明，否则它就不可能是足以称她为义的善工。[1.] 显然，她因窝藏国家的仇敌、并帮助那些图谋毁灭耶利哥的人，而背叛了自己的邦国——这与她对自己君王的效忠，以及对她所属群体的责任与情感，无法两立。但在这事上为她辩明的根据是：她知道耶和华已经把这地赐给以色列人（书 2:9），她是凭着神为他们所行无可辩驳的奇事而知道此事的；这些奇事印证了那份赐予。她对神所负的责任，高于她对任何别的人所负的责任。她若知道神已把这地赐给他们，而仍与那些阻挡他们承受这地的人同伙，便是罪了。但既然如今无法证明神曾将任何一块地赐给任何别的民族，这就决不能为任何此等出卖公众福祉的背信行为辩护。[2.] 显然，她以一句不实之言欺骗了查问她的差役——说她不知那二人从哪里来，说他们已经出去，说她不知他们往哪里去。对此我们当怎么说呢？她若说了实话，或保持沉默，就必出卖探子，而这无疑是大罪；也不见她有别的方法可以隐藏他们，只能借这个反讽式的指引，叫差役往别处去追——他们若甘心受骗，就任凭他们受骗吧。没有人有义务控告自己或自己的朋友，特别是当所查问的虽被视为罪行、却明明是美德之时。这案件完全是特殊的，因此不能作为先例；在此可以为之辩明的事，在寻常案件中决不合法。喇合凭约旦河东岸已经发生的事知道，迦南人必不蒙怜悯，因此推论：既然他们不配得怜悯，真话也对他们无所亏欠；那些可以毁灭的人，也可以受欺瞒。然而神学家们通常认为，撒谎毕竟是罪——虽然有其可减轻之处：她身为迦南人，并未受更好的教导明白说谎的邪恶；但神悦纳了她的信心，赦免了她的软弱。无论此案如何，我们确知我们的本分是各人与邻舍说实话，要惧怕并憎恶谎言，决不可作恶以成善（罗 3:8）。但神悦纳那些出于真诚与正直心意所作的，即便其中掺杂着软弱与愚拙，也并不严苛地计较我们的过犯。有人甚至推测，她所说的话或许对另外某些人是真实的。
⁸ 二人还没有躺卧，女人就上房顶到他们那里， ⁹ 对他们说："我知道耶和华已经把这地赐给你们，我们也因你们的缘故而惊惶，这地的一切居民都因你们而胆战心惊。 ¹⁰ 因为我们听见耶和华为你们使红海的水干涸，你们从埃及出来的时候所行的事；以及你们怎样待约旦河东岸的两个亚摩利王——西宏和噩，将他们尽行除灭。 ¹¹ 我们一听见这些事，我们的心就消化了；因你们的缘故，并无一人有胆气了，因为耶和华你们的神，本是上天下地的神。 ¹² 现在我既以恩慈待你们，求你们指着耶和华向我起誓，也要恩待我父家，并给我一个确实的凭据： ¹³ 要存活我父亲、我母亲、我的弟兄、我的姐妹，以及一切属他们的，拯救我们的性命不死。" ¹⁴ 那些人对她说："你若不泄露我们这件事，我们的性命必替你们还。耶和华将这地赐给我们的时候，我们必以慈爱和诚实待你。" ¹⁵ 于是女人用绳子将二人从窗户里缒下去；因她的房子是在城墙边上，她也住在城墙上。 ¹⁶ 她又对他们说："你们且往山上去，免得追赶的人遇见你们；要在那里隐藏三天，等追赶的人回来，然后才可以走你们的路。" ¹⁷ 二人对她说："你叫我们所起的这誓，我们必向你清白无罪。 ¹⁸ 我们来到这地的时候，你要把这条朱红线绳系在缒我们下去的窗户上，并要将你的父亲、母亲、弟兄和你父的全家，都聚集在你家里。 ¹⁹ 凡出了你家门往街上去的，他的血必归到他自己的头上，与我们无干；凡和你同在屋里的，若有人下手害他，他的血必归到我们头上。 ²⁰ 你若泄露我们这件事，你叫我们所起的誓，我们就必向你脱干系。" ²¹ 女人说："照你们的话吧。" 于是打发他们走了，他们便离去；她把朱红线绳系在窗户上。
此处所记的，是喇合与探子之间关于她当为他们所作的服事、以及他们日后当向她施的恩惠所订立的约定。她以条件换取他们的保障——他们若保障她，她便保障他们。
I. 她向探子，并借他们向约书亚和以色列人，传报了一切所能期望的、足以鼓励他们前来攻取迦南的情报。这正是他们前来所要得着的，也确实值得为此前来。差役既已离去，她便上到他们藏身的房顶，看见他们或许因刚才所恐惧的差役之事仍有些胆战心惊，惊魂未定；然而她对他们所说的话，必使他们大得安慰。1. 她让他们知道，神为他们所行大事的风声已经传到耶利哥（书 2:10）——他们不但听说了以色列人近日在约旦河对岸邻邦胜了亚摩利人的事，就连四十年前在远方所行的奇事——他们奇妙地出埃及、过红海——也在耶利哥被人重新记念、谈论，使众人无不惊奇。如此，这约书亚和他的同伴便成了令人惊奇的人（亚 3:8）。请看神怎样叫他的奇事被人记念（诗 111:4），以致人要谈论他可畏之事的大能（诗 145:6）。2. 她告诉他们，这些事的风声在迦南人心中造成了何等深刻的印象："你们的惊恐已经临到我们"（书 2:9）；"我们的心就消化了"（书 2:11）。她若开设客店，便有绝佳的机会了解各色客人以及从国内其他地方来的旅客的心意，所以他们再没有比借她的口得知此事更妥当的途径了；这事对约书亚和以色列人极有益处：听见仇敌如何丧胆，连最怯懦的以色列人也要壮胆；并且很容易推论：如今在他们面前发软的人，将来必在他们面前倾覆——尤其因为这正是神所赐应许的应验：他必将惧怕惊惶加在全地上一切居民身上（申 11:25）；因此这事便是神向他们所赐一切其他应许必将成就的凭据。勇士不要因自己的勇气夸口，正如强人不要因自己的力量夸口；因为神能使人身心俱衰。神的以色列人不要惧怕他们最强大的仇敌；因为他们的神只要愿意，就能使最强大的仇敌惧怕他们。谁都不要想硬着心敌挡神还能亨通；因为那造人灵魂的，随时能使恐怖之剑贴近它。3. 她于是宣告她对神和他应许的信心；也许无论从哪方面看，就是在以色列中，也没有这么大的信心*——而这个迦南妇人却有*。（1.）她信神的大能与对全地的统管（书 2:11）："耶和华你们的神——你们所敬拜、所求告的——远超诸神之上，他是独一的真神；因为他在上天下地都是神，天上地下一切万有都事奉他。" 天与地之间相隔甚远，然而两者同样都在大耶和华的鉴察与治理之下。天不超越他的权能，地也不在他鉴察之外。（2.）她信神对他百姓以色列人的应许（书 2:9）：我知道耶和华已经把这地赐给你们。 耶利哥王所听见的，与她所听见的一样多——神为以色列人所行的大事——却不能由此推论耶和华已把这地赐给他们，反而决心抵抗到底，直到最后；因为最有力的劝化方法，若无神的恩典，本身并不能达到目的。而借着这恩典，妓女喇合——只是风闻神所行的奇事——论到向列祖所起誓的应许，竟比一切亲眼见过那些奇事的以色列长老说得更有把握；那些长老中有许多人正因不信这应许而倒毙旷野。那没有看见就信的有福了——喇合正是如此信了。妇人哪，你的信心真大！
II. 她恳求他们把她和她的亲属置于他们的保护之下，免得他们在耶利哥的毁灭中灭亡（书 2:12,13）。如今，1. 她如此恳切地要在以色列人那里为自己谋取利益，并讨他们的恩待，正是她信心真诚而坚定的明证——她信本国即将到来的颠覆。她预见本国必被征服，并因这信念而及时向征服者讨恩。正如挪亚因着信，既动了敬畏的心，就预备了一只方舟，使他全家得救，而定那不信之世界的罪（来 11:7）。凡真正信神论到罪人灭亡、以及将天上产业赐给神以色列人之启示的，必殷勤逃避将来的忿怒，竭力追求永生，将自己联于神和他百姓的行列。2. 她为亲属的安全所作的安排，与为自己所作的一样周全，这是自然亲情的可嘉榜样，也提醒我们当同样竭力为至亲的灵魂作成救恩，并尽可能与我们自己一同将他们领入恩约之中。经上没有提到她的丈夫儿女，只提到她的父母、弟兄、姐妹——她虽自己已立家，对他们仍怀着应有的关怀。3. 她求他们指着耶和华向她起誓，表明她对独一真神的认识，以及她对他的信心和对他的敬虔——而敬虔的表征之一，便是以宗教的态度奉他的名起誓。4. 她的请求十分公正而合理：她既保护了他们，他们便当保护她；她向他们所施的恩惠既延及他们所代表的人民，他们向她所施的恩惠也当包括她一切亲属。这是他们为一个曾冒死救他们性命的人所能做的最起码的事。请留意：凡施怜悯的，可望得着怜悯。请留意：她并不要求任何高官厚禄作为对他们恩待的报偿——他们既然在她手中受如此大的恩惠，她尽可任意开价——她只求保全性命，而在普遍毁灭之中，这已是特别的恩待了。照样，神曾应许以伯米勒——因他恩待耶利米——在最艰难的时候必得自己的命为掠物（耶 39:18）。然而这位喇合日后却被高举，成为以色列中的公主，作撒门的妻子，并列为基督的祖先之一（太 1:5）。凡忠心事奉基督、为他受苦的，他不但保护，更要高举，且要为他们成就超过他们所求所想的。
III. 他们庄严地承诺在普遍毁灭中保全她（书 2:14）："我们的性命替你们还。 我们必像看顾自己的性命一样看顾你们的性命，宁可伤害自己也不伤害你们。" 不但如此，他们以神对自己的审判自誓，若违背了对她的应许。她既以自己的性命为他们作保，如今他们便以自己的性命为她作保；而作为公众的代表，他们连同自己的性命，也将公众的信义和国家的信誉一并作保——因为他们明明以这句话使全以色列都参与了这项承诺：耶和华将这地赐给我们的时候——"我们" 不单指他们自己，更是指他们所代表的百姓。无疑，他们深知自己受了足够的授权，可以与喇合就此事进行交涉，并确信约书亚必会认可他们所作的；否则他们的行为就不诚实了。律法虽禁止他们与迦南人立约（申 7:2），却并不禁止他们保护某一个具体的人——这人已诚心归附他们，并曾向他们行了实在的善事。感恩的法则乃是自然法则之一。如今请留意：1. 他们向她所发的应许。总体而言："我们必以慈爱和诚实待你"（书 2:14）。"我们不但现在以慈心应许，将来也必信实地履行所应许的；不但信实地只履行所应许的，更以慈心超过你的要求与期望。" 神的良善常用他的慈爱与诚实来表达（诗 117:2），我们在这两方面都当效法他。具体而言："凡和你同在屋里的人，若有人下手害他，他的血必归到我们头上"（书 2:19）。我们若因疏忽而使我们有义务保护的人受到伤害，便因此招致罪咎；流血必成为沉重的担子。2. 他们应许所附的条件与限制。他们虽匆忙，或许还有些慌乱，却仍十分审慎地订立这协议和条款，不愿承担过于他们所能履行的。请留意：立约必须谨慎，起誓必须在理智清醒之时，免得日后发觉自己已陷入困境，"许愿之后才查问" 已为时太晚。凡良心上注重守约的人，必谨慎立约，并可能附上别人以为无关紧要的条件。他们的应许在此附有三个条件，而且都是必要的。他们愿意保护喇合和她一切亲属，条件是：（1.）她要把现在用来缒他们下去的那条朱红线绳系在自己房子的窗户上（书 2:18）。这是房屋上的记号，探子们会负责通知以色列全营，使任何士兵无论在军事行动中多么激烈、多么踊跃，都不敢对这有记号的房子施暴。这记号如同当年洒在门框上的血，使头生的人免遭灭命天使的击杀；既同属一种颜色，也有人借此表明信徒在基督宝血的庇护下——这血洒在良心里——所得的安全。她既以同一条线绳保护了这些以色列人，如今也要以同一条线绳保护自己。我们用以事奉神、尊荣神的，可望神赐福，使之成为我们的安慰。（2.）她要把一切她想保全的人都接到自己家里，留在那里；在攻城之时，他们当中任何人都不可擅出房门（书 2:18,19）。这是一个必要的条件，因为喇合的亲属除了借着住在这有记号的房子里以外，没有别的方法可以辨认；他们若与邻舍混在一起，便无可挽救，刀剑必吞灭这个人如同那个人。这也是一个合理的条件：他们既纯粹因喇合的缘故得救，她的家就当有这尊荣作他们的保障；他们若不愿与那些不信的人一同灭亡，便当在一定程度上信他们城中所要来之毁灭的确实与严酷，退到一个因应许而得安全的地方——正如挪亚进入方舟、罗得进入琐珥——并当从这弯曲的世代中藉着与他们分别而拯救自己。这也是一个寓意深远的条件，向我们暗示：那些为要得救而加入教会的人，必须紧随信实之人的团契；既已脱离世上从情欲来的败坏，就当谨慎，免得再被其中缠住。（3.）她要保守秘密（书 2:14,20）：你若泄露我们这件事，意即："你若在我们离去之后出卖我们，或你若将此协议公开，以致别人也在窗户上系上朱红线绳、混乱我们，那时我们就向你脱离誓言的约束。" 那不配得耶和华的奥秘的人，是不懂得在需要之时为自己保守秘密的人。
IV. 于是她采取了有效的措施来保护她的新朋友，并放他们从别的路上出去（雅 2:25）。她既完全明白他们与她所立的约定，并予以同意（书 2:21），便用绳子将他们从城墙上缒下去（书 2:15）——她房屋的位置在此事上帮了大忙：保罗也是如此从大马士革逃脱的（林后 11:33）。她也指点他们当走的路以求安全——她比他们更熟悉当地的地形（书 2:16）。她指点他们离开大路，藏在山中，直到追赶的人回来，因为在那之前他们不能安全渡过约旦河。那些行在神和自己本分之路上的人，可望神的护理保护他们，但这并不免除他们采取一切审慎的方法以保全自己的责任。神必保守我们，但我们不可故意暴露自己。神的护理当被信靠，却不可被试探。加尔文认为，他们嘱咐喇合保守秘密、不可泄露此事，是为她的安全起见——恐怕她在他们来保护她之前，因夸耀自己可免以色列之刀剑，便落入耶利哥王手中，以叛逆之罪被处死：他们如此审慎地为她的安全出谋划策，正如她为他们的安全出谋划策一样。这劝告是好的，我们随时都当心存感谢地接受——谨慎自守。
²² 二人就去，到了山上，在那里住了三天，等到追赶的人返回；追赶的人沿路搜寻他们，却找不着。 ²³ 于是二人回来，从山上下来，过了河，到嫩的儿子约书亚那里，向他述说所遭遇的一切事； ²⁴ 又对约书亚说："耶和华果然将那全地交在我们手中；那地的一切居民，都因我们而胆战心惊。"
此处记载约书亚所差探子平安归来，以及他们带回给以色列人的、足以勉励他们前往攻取迦南的大鼓励。他们若像摩西所差的那恶探子一样有意使百姓灰心，原可以告诉百姓耶利哥城墙何等高大坚固、耶利哥王何等警觉、他们如何险些落入他手中；但他们另有一个心志，自己既倚靠神的应许，便也同样勉励约书亚。1. 他们平安归来，本身就是给约书亚的鼓励，是好运的兆头。神在敌国为他们预备了喇合这样好的朋友，他们虽面对耶利哥王的暴怒和追赶者的穷追，却平安归来——这件显明神为以色列的缘故特别眷顾他们的事，足以使百姓确信自己确在神的引导和眷顾之下，而这必使他们所向无敌。那如此奇妙地保护他们探子的，必保护他们的战士，并在争战之日掩护他们的头。2. 他们带回的报告更令人鼓舞（书 2:24）："那地的一切居民，虽决心抵抗到底，却都因我们而胆战心惊——他们既无智慧投降，也无勇气作战" ——由此他们推断："耶和华果然将那全地交在我们手中，这地全是我们的了；实际上，我们只需前去占领便是。" 罪人的惊惶有时正是他们必倾覆的确实预兆。我们若抵挡属灵的仇敌，他们必在我们面前逃跑；这就勉励我们盼望：到了时候，我们必将得胜有余。
English original
The Two Spies and Rahab (1451 BC)
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 (Jos 2:1). Go view the land, even Jericho. Moses had sent spies (Nu 13:1-33) 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 (Mt 26:6), 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, Mt 21:31. 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 36:19,26.
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 11:31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (Jos 2:9) 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 (Jos 2:6), 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, Pr 31:13. 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 2:2,3); 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 2:4,5. Now, (1.) We are sure this was a good work: it is canonized by the apostle (Jam 2:25), 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 16:3,4. 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 (Jos 2:9), 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, Ro 3:8. 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.
⁸ And before they were laid down, she came up unto them upon the roof;
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.
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.
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.
¹² 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 father's house, and give me a true token:
¹³ 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.
¹⁴ 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.
¹⁵ 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.
¹⁶ 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.
¹⁷ And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.
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.
¹⁹ 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.
²⁰ And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
²¹ 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.
The matter is here settled between Rahab and the spies respecting the service she was now to do for them, and the favour they were afterwards to show to her. She secures them on condition that they should secure her.
I. She gives them, and by them sends to Joshua and Israel, all the encouragement that could be desired to make their intended descent upon Canaan. This was what they came for, and it was worth coming for. Having got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dismayed at the peril they apprehended themselves in from the officers, and scarcely recovered from the fright, but has that to say to them which will give them abundant satisfaction. 1. She lets them know that the report of the great things God had done for them had come to Jericho (Jos 2:10), not only that they had an account of their late victories obtained over the Amorites in the neighbouring country, on the other side of the river, but that their miraculous deliverance out of Egypt, and passage through the Red Sea, a great way off, and forty years ago, were remembered and talked of afresh in Jericho, to the amazement of every body. Thus this Joshua and his fellows were men wondered at, Zec 3:8. See how God makes his wonderful works to be remembered (Ps 111:4), so that men shall speak of the might of his terrible acts, Ps 145:6. 2. She tells them what impressions the tidings of these things had made upon the Canaanites: Your terror has fallen upon us (Jos 2:9); our hearts did melt, Jos 2:11. If she kept a public house, this would give her an opportunity of understanding the sense of various companies and of travellers from other parts of the country, so that they could not know this any way better than by her information; and it would be of great use to Joshua and Israel to know it; it would put courage into the most cowardly Israelite to hear how their enemies were dispirited, and it was easy to conclude that those who now fainted before them would infallibly fall before them, especially because it was the accomplishment of a promise God had made them, that he would lay the fear and dread of them upon all this land (De 11:25), and so it would be an earnest of the accomplishment of all the other promises God had made to them. Let not the stout man glory in his courage, any more than the strong man in his strength; for God can weaken both mind and body. Let not God's Israel be afraid of their most powerful enemies; for their God can, when he pleases, make their most powerful enemies afraid of them. Let none think to harden their hearts against God and prosper; for he that made man's soul can at any time make the sword of his terrors approach to it. 3. She hereupon makes profession of her faith in God and his promise; and perhaps there was not found so great faith (all things considered), no, not in Israel, as in this woman of Canaan. (1.) who believes God's power and dominion over all the world (Jos 2:11): "Jehovah your God, whom you worship and call upon, is so far above all gods that he is the only true God; for he is God in heaven above and in earth beneath, and is served by all the hosts of both." A vast distance there is between heaven and earth, yet both are equally under the inspection and government of the great Jehovah. Heaven is not above his power, nor is earth below his cognizance. (2.) She believes his promise to his people Israel (Jos 2:9): I know that the Lord hath given you the land. The king of Jericho had heard as much as she had of the great things God had done for Israel, yet he cannot infer thence that the Lord had given them this land, but resolves to hold it out against them to the last extremity; for the most powerful means of conviction will not of themselves attain the end without divine grace, and by that grace Rahab the harlot, who had only heard of the wonders God had wrought, speaks with more assurance of the truth of the promise made to the fathers than all the elders of Israel had done who were eye-witnesses of those wonders, many of whom perished through unbelief of this promise. Blessed are those that have not seen, and yet have believed; so Rahab did. O woman, great is thy faith!
II. She engaged them to take her and her relations under their protection, that they might not perish in the destruction of Jericho, Jos 2:12,13. Now, 1. It was an evidence of the sincerity and strength of her faith concerning the approaching revolution in her country that she was so solicitous to make an interest for herself with the Israelites, and courted their kindness. She foresaw the conquest of her country, and in the belief of that bespoke in time the favour of the conquerors. Thus Noah, being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb 11:7. Those who truly believe the divine revelation concerning the ruin of sinners, and the grant of the heavenly land to God's Israel, will give diligence to flee from the wrath to come, and to lay hold of eternal life, by joining themselves to God and to his people. 2. The provision she made for the safety of her relations, as well as for her own, is a laudable instance of natural affection, and an intimation to us in like manner to do all we can for the salvation of the souls of those that are dear to us, and, with ourselves, to bring them, if possible, into the bond of the covenant. No mention is made of her husband and children, but only her parents, and brothers, and sisters, for whom, though she was herself a housekeeper, she retained a due concern. 3. Her request that they would swear unto her by Jehovah is an instance of her acquaintance with the only true God, and her faith in him and devotion towards him, one act of which is religiously to swear by his name. 4. Her petition is very just and reasonable, that, since she had protected them, they should protect her, and since her kindness to them extended to their people, for whom they were now negotiating, their kindness to her should take in all hers. It was the least they could do for one that had saved their lives with the hazard of her own. Note, Those that show mercy may expect to find mercy. Observe, She does not demand any preferment by way of reward for her kindness to them, though they lay so much at her mercy that she might have made her own terms, but only indents for her Life, which in a general destruction would be a singular favour. Thus God promised Ebed-Melech, in recompence for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer 39:18. Yet this Rahab was afterwards advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Mt 1:5. Those that faithfully serve Christ and suffer for him he will not only protect, but prefer, and will do for them more than they are able to ask or think.
III. They solemnly engaged for her preservation in the common destruction (Jos 2:14): "Our life for yours. We will take as much care of your lives as of our own, and would as soon hurt ourselves as any of you." Nay, they imprecate God's judgments on themselves if they should violate their promise to her. She had pawned her life for theirs, and now they in requital pawn their lives for hers, and (as public persons) with them they pawn the public faith and the credit of their nation, for they plainly interest all Israel in the engagement in those words, When the Lord has given us the land, meaning not themselves only, but the people whose agents they were. No doubt they knew themselves sufficiently authorized to treat with Rahab concerning this matter, and were confident that Joshua would ratify what they did, else they had not dealt honestly; the general law that they should make no covenant with the Canaanites (De 7:2) did not forbid them to take under their protection a particular person, that had heartily come into their interests and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here, 1. The promises they made her. In general, "We will deal kindly and truly with thee, Jos 2:14. We will not only be kind in promising now, but true in performing what we promise; and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth (Ps 117:2), and in both these we must be followers of him. In particular, "If a hand be upon any in the house with thee, his blood shall be on our head," Jos 2:19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load. 2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find ourselves perplexed and entangled when it is too late after vows to make enquiry. Those that will be conscientious in keeping their promises will be cautious in making them, and perhaps may insert conditions which others may think frivolous. Their promise is here accompanied with three provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down in the window of her house, Jos 2:18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in military executions, might offer any violence to the house that was thus distinguished. This was like the blood sprinkled upon the door-post, which secured the first-born from the destroying angel, and, being of the same colour, some allude to this also to represent the safety of believers under the protection of the blood of Christ sprinkled on the conscience. The same cord that she made use of for the preservation of these Israelites was to be made use of for her preservation. What we serve and honour God with we may expect he will bless and make comfortable to us. (2.) That she should have all those whose safety she had desired in the house with her and keep them there, and that, at the time of taking the town, none of them should dare to stir out of doors, Jos 2:18,19. This was a necessary proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle with their neighbours, there was no remedy, but the sword would devour one as well as another. It was a reasonable proviso that, since they were saved purely for Rahab's sake, her house should have the honour of being their castle, and that, if they would not perish with those that believed not, they should thus far believe the certainty and severity of the ruin coming upon their city as to retire into a place made safe by promise, as Noah into the ark and Lot into Zoar, and should save themselves from this untoward generation, by separating from them. It was likewise a significant proviso, intimating to us that those who are added to the church that they may be saved must keep close to the society of the faithful, and, having escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel (Jos 2:14,20): If thou utter this our business, that is, "If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows and so confound us, then we will be clear of thy oath." Those are unworthy of the secret of the Lord that know now how to keep it to themselves when there is occasion.
IV. She then took effectual care to secure her new friends, and sent them out another way, Jam 2:25. Having fully understood the bargain they made with her, and consented to it (Jos 2:21), she then let them down by a cord over the city wall (Jos 2:15), the situation of her house befriending them herein: thus Paul made his escape out of Damascus, 2Co 11:33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, Jos 2:16. She directs them to leave the high road, and abscond in the mountains till the pursuers returned, for till then they could not safely venture over Jordan. Those that are in the way of God and their duty may expect that Providence will protect them, but this will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Providence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for theirs. And it is good advice, which we should at any time be thankful for, to take heed to ourselves.
²² 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.
²³ 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:
²⁴ 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.
We have here the safe return of the spies Joshua had sent, and the great encouragement they brought with them to Israel to proceed in their descent upon Canaan. Had they been disposed to discourage the people, as the evil spies did that Moses sent, they might have told them what they had observed of the height and strength of the walls of Jericho, and the extraordinary vigilance of the king of Jericho, and how narrowly they escaped out of his hands; but they were of another spirit, and, depending themselves upon the divine promise, they animated Joshua likewise. 1. Their return in safety was itself an encouragement to Joshua, and a token for good. That God provided for them so good a friend as Rahab was in an enemy's country, and that notwithstanding the rage of the king of Jericho and the eagerness of the pursuers they had come back in peace, was such an instance of God's great care concerning them for Israel's sake as might assure the people of the divine guidance and care they were under, which should undoubtedly make the progress of their arms glorious. He that so wonderfully protected their scouts would preserve their men of war, and cover their heads in the day of battle. 2. The report they brought was much more encouraging (Jos 2:24): "All the inhabitants of the country, though resolved to stand it out, yet do faint because of us, they have neither wisdom to yield nor courage to fight," whence they conclude, "Truly the Lord has delivered into our hands all the land, it is all our own; we have nothing to do, in effect, but to take possession." Sinners' frights are sometimes sure presages of their fall. If we resist our spiritual enemies they will flee before us, which will encourage us to hope that in due time we shall be more than conquerors.
本章记述了所差派的探子，他们奉命向约书亚回报耶利哥城当前的状况。请留意以下各点：I. 约书亚怎样差遣他们，书2:1。II. 喇合怎样接待他们、保护他们，又为他们说谎（书2:2-7），使他们得以脱离仇敌的手。III. 她向他们描述耶利哥当前的景况，以及以色列人临近之际全城所陷入的恐慌战栗，书2:8-11。IV. 她看见本城将要临到的毁灭，便与他们立约，以求保全自己与亲眷的安全，书2:12-21。V. 他们平安返回约书亚那里，并向他回报此行的经过，书2:22-24。使这故事最值得注意的一点是，此事中最关键的人物喇合，在新约中两度被称颂——一次是作为大有信心的人（来11:31），一次是作为其信心借着善行得着证实的人（雅2:25）。