聖書注解書

本章において、わたしたちはエリコの町の様子をヨシュアに知らせるために用いられた斥候についての記録を見る。

ここで次のことに注意せよ。 一、 ヨシュアが彼らを遣わしたこと（ヨシュア記2:1）。 二、 ラハブが彼らを受け入れ、彼らを守り、彼らのために偽りを語ったこと（ヨシュア記2:2-7）。こうして彼らは敵の手から逃れた。 三、 彼女が彼らに語った、エリコの現状と、イスラエルの接近によって彼らが打たれた恐慌についての報告（ヨシュア記2:8-11）。 四、 自分の町に迫る破滅の中で彼女自身と身内の安全のために、彼女が彼らと交わした取り決め（ヨシュア記2:12-21）。 五、 彼らのヨシュアへの無事の帰還と、彼らが彼に報告した遠征の様子（ヨシュア記2:22-24）。

この物語を最も顕著にしているのは、その中で主として関わるラハブが、新約聖書において偉大な信仰者として二度もたたえられていることである（ヘブル人への手紙11:31）。またその信仰がわざによって証しされた者として（ヤコブの手紙2:25）。

Joshua sends out two spies to examine the state of the inhabitants of the land, particularly those of Jericho, who are entertained at the house of Rahab, Joshua 2:1. The king of Jericho is informed of their being in the town, and sends to Rahab, commanding her to deliver them up, Joshua 2:2, Joshua 2:3. She hides the spies, and tells the messengers that the men were departed and gone towards the mountain, Joshua 2:4, Joshua 2:5. When the officers of the king of Jericho were departed, she took the spies to the house-top, and covered them with flax, Joshua 2:6, Joshua 2:7. She relates to them that the fear of the Israelites had fallen on all the inhabitants of the country on hearing of their victories over the Amorites; that she knew none could resist the God of Israel, and therefore desired them to give her an oath that, when they took Jericho, they would preserve the lives of her and her family, Joshua 2:8-13. The spies swear to her, Joshua 2:14. She lets them down by a cord from the house-top, and gives them directions how to proceed, in order to avoid the pursuers, Joshua 2:15, Joshua 2:16. She is to tie a scarlet line to the window, through which she had let them down, which should be the sign to the Israelites to spare that house and its inhabitants, Joshua 2:17-19. Having bound her to secresy, they depart, Joshua 2:20, Joshua 2:21. After three days' stay in the mountain, they return to Joshua, and make a favorable report, Joshua 2:22-24.

INTRODUCTION TO Joshua 2

This chapter gives an account of the spies sent by Joshua to Jericho, and of their entrance into the house of Rahab, who hid them from the king's messengers, Joshua 2:1; of the relation she gave them of the fear and dread of Israel, which were fallen upon the Canaanites, Joshua 2:8; and of the request she made to them, to save her and her father's house, when the city should be taken, and to have a sure sign of it given her, Joshua 2:12; which the spies solemnly promised, and gave her a sign of it, with a charge not to discover the matter to any, Joshua 2:14; and being let down by a cord through the window of her house, they made their escape to a mountain, where they lay three days, and then returned to Joshua, and made their report, Joshua 2:21.

ヨシュア記 2:1-7。

ラハブ、二人の斥候を迎え入れて隠す

1. ヨシュアは……ふたりの者をつかわして、ひそかに探らせた——信仰は手段を活発に、粘り強く用いることによって現れる

(ヤコブ 2:22)。

したがってヨシュアは、神の約束の成就を確信しつつも

(ヨシュア記 1:3)、

カナン侵攻の初陣を成功させるために、熟練した将軍が考えうるあらゆる用心を講じた。二人の斥候が遣わされ、特にエリコの周辺を偵察した。というのも、同市を包囲するにあたっては、その位置、進入路、住民の性質と資源について十分な情報を得ておくことが望ましかったからである。この任務には極度の秘密が求められ、モーセの時代に斥候たちの報告がそうであったように、不利あるいは誇張された噂が公然と広まって民の士気をくじくことのないよう、イスラエル人自身にも知られないよう特に努められたようである。

エリコ——この名を「新月」を意味する語（市が位置する、丘の円形劇場のように囲まれた三日月状の平地に由来）から導く者もいれば、市がバルサムと棗椰子の香りに包まれていたことから「その香り」を意味する語から導く者もある。その遺址は長く泥壁の小村エル・リハにあると考えられていたが、最近の研究によりヨルダンから六〜八マイル離れた西方約半時間の行程の場所に大規模な廃墟があることが確定した。当時としては強固に城壁をめぐらした町であり、パレスチナ内部に通じる深い渓谷（現代のワディ・ケルトと呼ばれる）を経る東方の関門の要であった。

彼らは……遊女の家に入った——多くの注解者は、救い主の先祖であるこの女性からこの不名誉な名を取り除きたがり、宿屋の女主人と呼んでいる。しかし聖書の用法

(レビ 21:7-14； 申命記 23:18； 士師記 11:1； 列王記第一 3:16)、 七十人訳の権威（これに使徒たちが従っている

ヘブル 11:31； ヤコブ 2:25）、 および東洋の隊商宿が決して女性によって経営されないという古くからのしきたりは、われわれの訳語の妥当性を裏づける。おそらく彼女の家は場所の好都合さから斥候たちに勧められたのであって、住人の性格については何も知らなかったのであろう。しかし、その宿をえらぶにあたって彼らを導いたのは、神の摂理であった。

「遊女の家」— 平行箇所（例えば Leviticus 21:7、Jeremiah 5:7）を前にしては、明白な理由から提唱される「宿屋の女の家」という訳は維持できない。ラハブは、律法の下での、福音書の Luke 7:37 における「罪人であった女」と同様の実例のままでなければならない。しかし彼女は、その信仰のゆえに、赦されただけでなく、最も高い誉れにまで高められた。ラハブは神の民の中に受け入れられ、主要な部族の主要な家系に嫁ぎ、ダビデ王とキリストの最もよく記憶される祖先たちの中に一席を得た。こうして彼女は、契約のこの世的な祝福を最大限に受けたのである。

斥候たちが当然向かったのは、エリコの中でも疑惑を招くことなく訪れることのできるそのような家であった。またラハブの家が城壁の上にあったという位置（Joshua 2:15）は、それを特に適切なものにしていた。Joshua 2:4 によれば、ラハブは王の使者たちが彼女の家に到着する前に、おそらく斥候たちが彼女の家に来たすぐ後に、彼らをかくまったものである。それゆえ、彼らはエリコの外でラハブに出会い（Genesis 38:14 と比較せよ）、彼女がその町のどこに住んでいるか、また自分たちを彼女の保護に委ねうるかを確かめた可能性が最も高い。ラハブという名（「広い」「広大な」の意。「ヤフェテ」という名および Genesis 9:27 の注と比較せよ）は、教父たちによって、異邦諸国民の広大な圏域全体から回心者たちを集めて成ったキリスト教会の型とみなされている。

Joshua - sent - two men to spy secretly - It is very likely that these spies had been sent out soon after the death of Moses, and therefore our marginal reading, had sent, is to be preferred. Secretly - It is very probable also that these were confidential persons, and that the transaction was between them and him alone. As they were to pass over the Jordan opposite to Jericho, it was necessary that they should have possession of this city, that in case of any reverses they might have no enemies in their rear. He sent the men, therefore, to see the state of the city, avenues of approach, fortifications, etc., that he might the better concert his mode of attack.

A harlot's house - Harlots and inn-keepers seem to have been called by the same name, as no doubt many who followed this mode of life, from their exposed situation, were not the most correct in their morals. Among the ancients women generally kept houses of entertainment, and among the Egyptians and Greeks this was common. I shall subjoin a few proofs.

Herodotus, speaking concerning the many differences between Egypt and other countries, and the peculiarity of their laws and customs, expressly says: Εν τοισι αἱ μεν γυναικες αγοραζουσι και καπηλευουσι· οἱ δε ανδρες, κατ' οικους εοντες, ὑφαινουσι. "Among the Egyptians the women carry on all commercial concerns, and keep taverns, while the men continue at home and weave." Herod. in Euterp., c. xxxv. Diodorus Siculus, lib. i., s. 8, and c. xxvii., asserts that "the men were the slaves of the women in Egypt, and that it is stipulated in the marriage contract that the woman shall be the ruler of her husband, and that he shall obey her in all things." The same historian supposes that women had these high privileges among the Egyptians, to perpetuate the memory of the beneficent administration of Isis, who was afterwards deified among them. Nymphodorus, quoted by the ancient scholiast on the Oedipus Coloneus of Sophocles, accounts for these customs: he says that "Sesostris, finding the population of Egypt rapidly increasing, fearing that he should not be able to govern the people or keep them united under one head, obliged the men to assume the occupations of women, in order that they might be rendered effeminate." Sophocles confirms the account given by Herodotus; speaking of Egypt he says: -

Εκει γαρ οἱ μεν αρσενες κατα στεγας

Θακουσιν ἱστουργουντες αἱ δε ξυννομοι

Τα' ξω βιου τροφεια προσυνους' αει

Oedip. Col. v. 352.

"There the men stay in their houses weaving cloth, while the women transact all business out of doors, provide food for the family," etc. It is on this passage that the scholiast cites Nymphodorus for the information given above, and which he says is found in the 13th chapter of his work "On the Customs of Barbarous Nations." That the same custom prevailed among the Greeks we have the following proof from Apuleius: Ego vero quod primate ingressui stabulum conspicatus sum, accessi, et de Quadam Anu Caupona illico percontor. - Aletam. lib. i., p. 18, Edit. Bip. "Having entered into the first inn I met with, and there seeing a certain Old Woman, the Inn-Keeper, I inquired of her."

It is very likely that women kept the places of public entertainment among the Philistines; and that it was with such a one, and not with a harlot, that Samson lodged; (see Judges 16:1, etc.); for as this custom certainly did prevail among the Egyptians, of which we have the fullest proof above, we may naturally expect it to have prevailed also among the Canaanites and Philistines, as we find from Apuleius that it did afterwards among the Greeks. Besides there is more than presumptive proof that this custom obtained among the Israelites themselves, even in the most polished period of their history; for it is much more reasonable to suppose that the two women, who came to Solomon for judgment, relative to the dead child, (1 Kings 3:16, etc), were inn-keepers, than that they were harlots. It is well known that common prostitutes, from their abandoned course of life, scarcely ever have children; and the laws were so strict against such in Israel, (Deuteronomy 23:18), that if these had been of that class it is not at all likely they would have dared to appear before Solomon. All these circumstances considered, I am fully satisfied that the term זונה zonah in the text, which we translate harlot, should be rendered tavern or inn-keeper, or hostess. The spies who were sent out on this occasion were undoubtedly the most confidential persons that Joshua had in his host; they went on an errand of the most weighty importance, and which involved the greatest consequences. The risk they ran of losing their lives in this enterprise was extreme. Is it therefore likely that persons who could not escape apprehension and death, without the miraculous interference of God, should in despite of that law which at this time must have been so well known unto them, go into a place where they might expect, not the blessing, but the curse, of God? Is it not therefore more likely that they went rather to an inn to lodge than to a brothel? But what completes in my judgment the evidence on this point is, that this very Rahab, whom we call a harlot, was actually married to Salmon, a Jewish prince, see Matthew 1:5. And is it probable that a prince of Judah would have taken to wife such a person as our text represents Rahab to be?

It is granted that the Septuagint, who are followed by Hebrews 11:31, and James 2:25, translate the Hebrew זונה zonah by πορνη, which generally signifies a prostitute; but it is not absolutely evident that the Septuagint used the word in this sense. Every scholar knows that the Greek word πορνη comes from περναω, to sell, as this does from περαω, to pass from one to another; transire facio a me ad alterum; Damm. But may not this be spoken as well of the woman's goods as of her person? In this sense the Chaldee Targum understood the term, and has therefore translated it אתתא פונדקיתא ittetha pundekitha, a woman, a Tavern-Keeper. That this is the true sense many eminent men are of opinion; and the preceding arguments render it at least very probable. To all this may be added, that as our blessed Lord came through the line of this woman, it cannot be a matter of little consequence to know what moral character she sustained; as an inn-keeper she might be respectable, if not honorable; as a public prostitute she could be neither; and it is not very likely that the providence of God would have suffered a person of such a notoriously bad character to enter into the sacred line of his genealogy. It is true that the cases of Tamar and Bathsheba may be thought sufficient to destroy this argument; but whoever considers these two cases maturely will see that they differ totally from that of Rahab, if we allow the word harlot to be legitimate. As to the objection that her husband is nowhere mentioned in the account here given; it appears to me to have little weight. She might have been either a single woman or a widow; and in either of these cases there could have been no mention of a husband; or if she even had a husband it is not likely he would have been mentioned on this occasion, as the secret seems to have been kept religiously between her and the spies. If she were a married woman her husband might be included in the general terms, all that she had, and all her kindred, Joshua 6:23. But it is most likely that she was a single woman or a widow, who got her bread honestly by keeping a house of entertainment for strangers. See below.

And Joshua the son of Nun sent out of Shittim two men,.... Or "had sent" (p); for this was done before the above order to depart: it is a tradition of the Jews (q), that they were Caleb and Phinehas; but they were not young men, as in Joshua 6:23; especially the former; nor is it probable that men of such rank and figure should be sent, but rather meaner persons; yet such as were men of good sense and abilities, and capable of conducting such an affair they were sent about, as well as men of probity and faithfulness; two good men, Kimchi says they were, and not as they that went on the mission of Moses; these were sent from Shittim, the same with Abelshittim, in the plains of Moab, where Israel now lay encamped, Numbers 33:49, which Josephus (r) calls Abila, and says it was sixty furlongs, or seven miles and better, from Jordan:

to spy secretly; or "silently" (s); not so much with respect to the inhabitants of the land, for it is supposed in all spies, that they do their business in the most private and secret manner, so as not to be discovered by the inhabitants, whose land they are sent to spy; but with respect to the children of Israel, that they might know nothing of it, lest they should be discouraged, thinking that Joshua was in some fear of the Canaanites, and under some distrust of the promise of God to give the land to them: the word for "smiths", and also for persons deaf and dumb, coming from the same root, have furnished the Jewish writers with various conceits, as that these spies went in the habit of smiths with the instruments of their business in their hands; or acted as deaf and dumb persons, and so as incapable of giving an account of themselves, or of answering to any questions put to them, should they be taken up and examined; their commentators in general take notice of this:

saying, go view the land, even Jericho; especially Jericho, so Noldius (t); the land in general, and Jericho in particular, because it was a great city, as Kimchi notes; of this city; see Gill on Luke 19:4. Whether it had its name from the sweetsmelling balsam which grew in plenty about it, or from the form of it, being that of an half moon, is not certain, Strabo (u) says of it, that here was a paradise of balsam, an aromatic, and that it was surrounded with hills in a plain, which bent to it like an amphitheatre. They were not sent to spy the land, as the spies in the times of Moses, to see what sort of land it was, and what sort of people dwelt in it; but to reconnoitre it, to know where it was best to lead the people at first, and encamp; and particularly to observe the passes and avenues leading to Jericho, the first city in it, nearest to them, of importance. Ben Gersom thinks it was to spy or pick out the thoughts of the inhabitants of the land, what apprehensions they had of the people of Israel, whether disheartened and dispirited at their near approach, and what were their intentions, resolutions, and preparations to act against them, offensively, or defensively; and which seems not amiss, since this was the chief information they got, and which they reported to Joshua upon their return; though Abarbinel objects to it as a thing impossible:

and they went, and came into a harlot's house, named Rahab; they went from Shittim, and crossed the river Jordan, by swimming or fording, and came to Jericho; which, as Josephus (w) says, was fifty furlongs, or seven miles and a half, from Jordan; and they went into a harlot's house, not purposely for that reason, because it was such an one, but so it proved eventually; though the Targum of Jonathan says it was the house of a woman, an innkeeper or victualler; for Jarchi, Kimchi, and Ben Melech, interpret the word it uses of a seller of food (x); and if so, it furnishes out a reason why they turned in thither, where they might expect to have food and lodging; though the Jews commonly take her to be a harlot; and generally speaking, in those times and countries, such as kept public houses were prostitutes; and there are some circumstances which seem to confirm this in the context; and so the Greek version calls her, and is the character given of her in the New Testament: her name was Rahab, of whom the Jews have this tradition (y), that she was ten years of age when Israel came out of Egypt; that she played the harlot the forty years they were in the wilderness, became the wife of Joshua, who had daughters by her, from whom came eight prophets, Jeremiah, Hilkiah, Maasia, Hanameel, Shallum, Baruch, the son of Neriah, Ezekiel, the son of Buzi, and some say Huldah the prophetess; but the truth is, she married Salmon, a prince of the tribe of Judah; see Gill on Matthew 1:5,

and lodged there; that is, they went thither in order to lodge.

(p) "miserat", Vatablus, Masius, Drusius. (q) Shalshalet Hakabala, fol. 7. 2.((r) Antiqu. l. 5. c. 1. De Bello Jud. l. 4. c. 8. sect. 2.((s) "silentio", Montanus, Munster; so Kimchi and Ben Melech. (t) P. 277. (u) Geograph. l. 16. p. 525. (w) Ut supra, sect. 4. (r)) (x) And so R. Sol. Urbin. Obel Moed, fol. 24. 1.((y) Shalshalet Hakabala, ut supra. (q))

Joshua sends two spies to Jericho; they are sought after; Rahab hides them; deceives the messengers, Joshua 2:1-7. She acknowledges that God had given them the land; her reasons, Joshua 2:8-11. The covenant between her and them, Joshua 2:12-21. Their return and relation, Joshua 2:22-24.

Sent; or, had sent, as that tense is oft used. See Poole "Joshua 1:11".

Shittim; called also Abel-shittim, Numbers 33:49.

Two men; not twelve, as Moses did, partly because the people of Canaan were now more alarmed than in Moses’s time, and more suspicious of all strangers; and partly because those were to view the whole land, these but a small parcel of it.

To spy, i.e. to learn the state of the land and people, and what way and method they should proceed in. It is evident enough that Joshmi did not this out of distrust, as the people did, Deu 1; and it is most probable he had God’s command and direction in it, for the encouragement of himself and his army in their present enterprise.

Secretly; with reference not to his enemies, which being the constant and necessary practice of all spies, was needless to be mentioned; but to the Israelites, without their knowledge or desire. And this seems added by way of opposition unto the like action, Deu 1, where it was done with the people’s privity, and upon their motion; and therefore an account was given, not only to Moses, but also to the congregation; whereas here it was given to Joshua only, Joshua 2:23, which was a good caution to prevent the inconveniency which possibly might have arisen, if their report had been doubtful or discouraging.

The land, even Jericho, i.e. the land about Jericho, together with the city. Heb. the land and Jericho, i.e. especially Jericho. So and is used 2 Samuel 2:30 1 Kings 11:1 Psalm 18:1. They obeyed Joshua’s command, even with the hazard of their own lives, considering that they were under the protection of Divine Providence, which could very easily many ways secure them; or being willing to sacrifice their lives in their country’s service.

An harlot’s house; so the Hebrew word is used, Judges 11:1 16:1 1 Kings 3:16 Ezekiel 23:44 and so it is rendered by two apostles, Hebrews 11:31 Jam 2:25; such she either now was, or formerly had been; and such a person’s house they might come to with less observation than to an hostess, as some render it, or to a public victualling-house. And such a course of life was very common among the Gentiles, who esteemed fornication to be either no sin, or a very small and trivial one.

Lodged there, or, lay down, as the same word, is rendered, Joshua 2:8, intended and composed themselves to rest; but they were disturbed and hindered from their intentions upon the following discovery.