Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The time of shutting of the gate; either of her house, or rather of the city, which was shut at a certain time.
Verse 5. - I wot not. Much has Been said about Rahab's falsehood which is little to the point. The sacred historian simply narrates the fact, and makes no comment whatever upon it. But the fact that Rahab afterwards became the wife of Salmon, a prince of the tribe of Judah, as the genealogy in St. Matthew informs us (though Knobel denies this, asserting that between Joshua and David there were more than three generations, forgetting that Boaz, when he married Ruth, was an old man, see Ruth 3:10), shows that neither her falsehood nor her mode of life excited much disapprobation among the Jews. Nor need this surprise us. There is no need, with Keil, to repudiate energetically the assertion of Hauff that the author of this Book regarded Rahab's deception as not only allowable, but praiseworthy, any more than we need scruple to confess that Jael's base treachery met with the approval of Deborah and Barak. The tone of feeling in Jewish society in Rahab's day must have differed enormously in many respects from what obtains in our own time, in the light of the dispensation of the Spirit. We may take, as an instance of what that tone of feeling was, even before Israel had been corrupted by their sojourn in Egypt, the narrative in Genesis 38. And we may be sure that in a Phoenician city the tone was many degrees lower still. Rahab, therefore, was no doubt absolutely ignorant that there was any sin, either in her mode of living or in the lie she told to save the men's lives. She acted from a twofold motive, and her course, both of thought and action, was a most surprising instance of faith and insight, in one brought up as she had been. She not only followed an instinct of humanity, at a time when human life was thought of little value, in preserving the lives of the men who had sought shelter under her roof, but she could discern in the wonderful successes of Israel the hand of a higher power than that of the gods whom she had been brought up to worship. In her subsequent conduct she betrayed an affection for her kindred somewhat uncommon in persons situated similarly to herself. And we may be sure, from the fact that she was chosen to be a "mother in Israel," that she forsook the sins of her country and her education as soon as she came within the range of a higher light (see Hebrews 11:31 and James 2:25). From what has been said we may learn that, though Rahab's faith was "as a grain of mustard seed," her conduct showed that she possessed it; and in hers, as in every case, to walk by the light she had was a sure prelude to the possession of more. And as regards her departure from truth here, it must be shown, before she can be blamed, that she had any idea that truthfulness was a duty. Such a duty does not appear to have been clearly recognised until He who was Himself the truth came among men. "However the guilt of Rahab's falsehood may be extenuated, it seems best to admit nothing which may tend to explain it away. We are sure that God discriminated between what was good in her conduct and what was bad; rewarding the former, and pardoning the latter. Her views of the Divine law must have been exceedingly dim and contracted. A similar falsehood, told by those who enjoy the light of revelation, however laudable the motive, would of course deserve a much heavier censure" (Matthew Henry). So also Calvin in loc.," Vitium virtuti admistum non imputatur."
- shutting of the gate] A necessary precaution owing to the absence of all artificial light from the streets of Oriental towns.
when it was dark] In the East, night comes on soon after sundown, and the evening twilight is of very short duration.
I wot not] Strict truth was a virtue but little known or practised in ancient times, and Rahab must not be judged by the same standard of morality as we should apply to our own days. “By faith the harlot Rahab perished not with them that believed not” (Hebrews 11:31). “It would be a mistake, an anachronism, to apply to a dweller in one of the old Canaanite cities, amidst the worshippers of false and cruel deities, destitute of one ray either of Law or Gospel light, principles of conduct and character which we owe to the Revelation of all truth and all duty by our Lord Jesus Christ. The Epistle is content to say only this, Behold in the example of this woman the working of that faith which grasps the unseen. Behold the action of faith upon evidence presented and upon an alternative of conduct. Behold the inference of truth honestly drawn, and the preference, on the strength of it, of the future to the present. Behold, St James adds (James 2:25), how faith differs from opinion, and evidences its existence by the sign of work. The hearts of other inhabitants of Jericho were melting, she tells us, with the terror of Israel,—she alone acted upon the conviction, and added another element to the ‘great cloud of witnesses.’ ” Dr Vaughan’s Heroes of Faith, pp. 263, 264.
Ver. 5. And—about the time of shutting of the gate— Rahab's house was evidently nigh to one of the gates of Jericho: she feigned, therefore, that, before the gate was shut, those whom they took for spies had gone out, and so had left her house but a very short time before. The spies arrived at the close of the day, and Rahab asserts that they went out in the dusk, just at the shutting of the gate.
Whither the men went, I wot not: pursue after them quickly, for ye shall overtake them— The argument was plausible: if the two men who came to Rahab, and who, as she said, had gone out of the city at the shutting of the gate, were emissaries from the camp of Israel, they had only to follow them with diligence, and overtake them before they had repassed the Jordan: but Rahab most certainly told a falsehood; and it cannot be said that this lie was merely officious, since she uttered it to the king's people, and in prejudice to the safety of her country: but the idea of saving the life of two innocent persons evidently prevailed in her mind, and she thought she might harmlessly employ a falsehood to effect her purpose. Some of the ancient fathers of the church have thought the same; and St. Augustin, though very rigid upon the subject, granted it to be a very difficult question. See cap. 15 ad Consentinum. But this is carrying matters certainly to an excess. The fathers before St. Augustin, and all the Jewish doctors, condemn the practice altogether. It may, indeed, be said, in palliation of Rahab's crime, that if she had heard of what had happened to Pharaoh, Sihon, and Og, the same events could not be unknown to the king of Jericho; so that it was as natural for her to be afraid, and to provide for her own security, as for him to defend himself courageously, or perish in the attempt. For we apprehend, that to reject peace offered by a formidable conqueror, at the hazard of being massacred, for the love of a king who might very probably have been only a petty tyrant, and to continue attached to a people whom fear had disabled from defending themselves; we apprehend, I say, that to reject peace under such circumstances, and even supposing that the king of Jericho lawfully swayed the sceptre, would have been an instance of love for one's country, or rather for truth, which there was hardly room to expect from a Canaanitish woman; much less from a hostess so young as Rahab must have been, since she brought forth Boaz above thirty years after, as Junius has fully proved, in Jacob. She did, upon the whole, what might be expected from her in such a case, an honest action, and conformable to the will of God, in joining the party of those whom His powerful arm supported, and in relinquishing the interests of a nation, whom so many reasons united to render worthy of an utter destruction. Still more fully to justify the reception which Rahab gave to the Israelitish spies, and the asylum she afforded, two things may reasonably be supposed; 1. That God had revealed to this woman the wonders he had wrought in favour of the children of Israel, and his design of giving them the land of Canaan. By faith, we read, the harlot Rahab perished not; Hebrews 11:31. This faith seems to suppose something more than persuasion founded on common report; it supposes some divine warning, a Revelation 2:0. It is natural to suppose, that God had summoned the king and people of Jericho to submit themselves to the Israelites on pain of utter destruction; and that, while Rahab's fellow-citizens refused to comply with that summons, this woman, more submissive to the divine commands, took part with the Israelites, and asked in consequence of her option. The words of St. Paul favour this conjecture. Instead of saying, according to our version, by faith the harlot Rahab perished not with them that believed not, τοις απιστοις, he says, agreeably to the marginal rendering, perished not with them who were disobedient, τοις απειθησασι ; i.e. disobedient to the orders which God had given them to submit to the Israelites. There was nothing, therefore, unfaithful, nothing criminal, in the asylum which Rahab afforded the spies; nothing which can be deemed treasonable in the care she took to screen them from the knowledge and search of the officers of the king of Jericho. Impressed with sentiments of true faith in the commands of God, that faith, that confidence in his word, was the principle of her whole conduct in this emergency; though we acknowledge, that she sinned by having recourse to a lie. Again: Rahab testified her faith by her obedience, and for this only is she celebrated in Scripture. Let those who find themselves in like circumstances imitate her in that wherein she is imitable, her humble submission to orders undoubtedly issued by God, and her eagerness to comply therewith; to them also will then belong that fine eulogium of St. James: Was not Rahab justified by works, when she had received the messengers, and had sent them out another way?—As the body without the spirit is dead, so faith, without works, is dead also. James 2:25-26. See Waterland's Scripture vindicated, part 2: p. 52.
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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.
And it came to pass. — See Joshua 2:4 .
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
6. she had brought them up to the roof of the house, and hid them with the stalks of flax--Flax, with other vegetable productions, is at a certain season spread out on the flat roofs of Eastern houses to be dried in the sun; and, after lying awhile, it is piled up in numerous little stacks, which, from the luxuriant growth of the flax, rise to a height of three or four feet. Behind some of these stacks Rahab concealed the spies.
Stalks of flax - literally, "the carded fibres of the tree." The flax in Palestine grew to more than three feet in height, with a stalk as thick as a cane. It was probably with the flax stalks, recently cut (compare Exodus 9:31, note) and laid out on the house roof to dry, that Rahab hid the spies.
And it came to pass, about the time of the shutting of the gate,.... Of the city, which was done every night, and at a certain time:
when it was dark; the sun set, and night come on:
that the men went out; out of her house, and out of the city too, as she said, though it was a downright lie, as well as what follows:
whither the men went I wot not; though she knew they were not gone, but were now in her house; she might not scruple telling a lie, being brought up a Heathen, and being done with a design to save the lives of persons that belonged to a people she was persuaded were the people of God, and to whom he had given the land; though her lies are not to be justified; evil is not to be done that good may come; nor are men to tell lies one to another upon any account; but these sins, with others, the Lord forgave her:
pursue after them quickly, and ye shall overtake them; this she encouraged them to do, to get rid of them the sooner, and to remove all suspicion of her having any respect for them, and of being concerned in concealing them.