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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)
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兩個探子與喇合（主前1451年）
¹ 當下，嫩的兒子約書亞從什亭暗暗打發兩個人作探子，吩咐說：「你們去窺探那地，特別是耶利哥。」於是二人去了，來到一個妓女名叫喇合的家裡，就在那裡躺臥。
² 有人告訴耶利哥王說：「今夜有以色列人來到這裡，要窺探此地。」
³ 耶利哥王打發人去見喇合說：「那來到你這裡、進了你家的人，要交出來，因為他們來是要窺探全地。」
⁴ 女人將二人隱藏了，就回答說：「那人果然到我這裡來，但他們是哪裡來的我卻不知道。
⁵ 天黑、要關城門的時候，他們出去了，往哪裡去我卻不知道。你們快快地去追趕，就必追上。」
⁶ （先是女人領二人上了房頂，將他們藏在她所擺在房頂上的麻秸中。）
⁷ 那些人就沿著通往約旦河的渡口追趕他們去了。追趕他們的人一出去，城門就關了。
在這些經文裡，我們看到：
一、約書亞的謹慎，他差派探子去觀察這個重要的關隘——這關隘很可能會在以色列人進入迦南時受到爭奪（Jos 2:1）：去窺探那地，特別是耶利哥。摩西曾差派探子（Nu 13:1-33），約書亞自己也是其中之一，結果造成了惡果。然而約書亞如今仍差派探子，不是像從前那樣去偵察全地，而只是耶利哥；不是要把報告帶給全會眾，而是只帶給約書亞——他如同警醒的元帥，不斷為公共利益籌劃，特別留心要邁好第一步，不在門檻上絆跌。約書亞不宜親自喬裝渡過約旦河去偵察；但他差派兩個人（七十士譯本說是兩個年輕人）去窺探那地，好從他們的報告中決定攻打耶利哥的策略。請注意：1. 偉人不得不藉著別人的眼睛看事物，這是無可奈何的；因此他們在挑選所用的人時必須格外謹慎，因為如此多的事往往取決於這些人的忠誠。2. 對神應許的信心，不當取代、而當激勵我們在使用正當方法上的殷勤。約書亞確知神與他同在，卻仍差遣人在前面。我們對神的期盼若使我們懈怠，那不是信靠神，而是試探神。3. 請看這兩人何等樂意接受這危險的任務。他們雖把性命交在自己手中，卻因順服他們的元帥約書亞、因熱心事奉營中的事工、並因信靠那位既是以色列全體的保護者、也是每一個在盡本分路上的以色列人之庇護者的神，而甘願冒險。
二、神的護理引導探子來到喇合的家。他們如何過約旦河，我們不得而知；但他們進了耶利哥——那城離河約七、八哩。他們在那裡尋找合適的客棧時，被引到喇合的家。此處稱她為妓女——她過去名聲敗壞，這污名一直附在她的名字上，儘管她後來已悔改歸正。西門長大痲瘋的（太26:6）雖已得了潔淨，這痲瘋的污名卻終身留在他的名字裡；喇合也是如此。在新約中她也這樣被稱呼，而同時她的信心和善行都受稱讚，為要教導我們：1. 罪的嚴重若能及時真正悔改，並不妨礙赦免的憐憫。我們讀到稅吏和娼妓進入彌賽亞的國，並受歡迎享受那國的一切特權（太21:31）。2. 有許多人歸信之前十分邪惡卑劣，後來卻在信心和聖潔上達到極高的境界。3. 甚至那些靠恩典已經悔改了年輕時所犯之罪的人，也當預備承擔那些罪的羞辱，聽見自己舊日的過犯時，當重新悔改，並以此為悔改的憑據——耐心地聽見那些事。就所能看見的而言，神的以色列民在耶利哥全城中只有一個朋友、一個好意的人，就是妓女喇合。神往往藉著道德各異的人來成就他自己的旨意和他教會的利益。這兩個探子若去了別人家，必被出賣，毫不留情地被殺。但神知道哪裡有一個對他們忠誠的朋友——他們自己並不知道——並引導他們到那裡去。這樣，我們看來最偶然、最碰巧的事，往往被神的護理所掌管，以成就他的大旨意。那些在自己的路上忠心承認神的人，神必用眼睛引導他們。見耶36:19,26。
三、喇合在接待和保護這些以色列人時所表現的敬虔。開客棧的人接待一切來客，認為對客人以禮相待是分內之事。但喇合對客人的接待超過了尋常的禮貌，她如此行所根據的也是不尋常的原則；她因著信接待了那些被她的王和國家宣戰的人，使他們平安（來11:31）。1. 她歡迎他們到自己家中；他們在那裡住宿，雖然從她後來對他們說的話（Jos 2:9）可以看出，她既知道他們從哪裡來，也知道他們的使命。2. 她察覺到有人注意他們進城並因此生了疑心，便把他們藏到房屋平頂上，用麻秸把他們蓋住（Jos 2:6），使前來搜查的官員找不到他們。從她親手擺在房頂上曬乾、為了打麻紡線而預備的這些麻秸看來，她具備了才德婦人的一項好品質——她尋找羊羢和麻，甘心用手做工（箴31:13），儘管在其他方面她可能有所欠缺。從她這份誠實勤勞的表現，我們倒可以盼望，無論她過去如何，此時她已不再是妓女了。3. 她被查問時，否認他們在她家，用一套謊話把奉命搜查的官員打發走了，於是保全了他們。耶利哥王派人來查問他們，這並不奇怪（Jos 2:2,3）；仇敵既已在門口，他有理由恐懼，而恐懼使他對一切外人都心生猜疑嫉妒。他要求喇合交出那些人、當作探子處置，這原是合理的；但喇合不僅否認認識他們或知道他們在哪裡，為了使人不再在城裡搜尋他們，還告訴追兵他們已經走了，很可能追得上（Jos 2:4,5）。如今（一）我們確知這是一件善工：它被使徒列為典範（雅2:25），說她是因行為稱義，而這善行被具體指出：她接待使者，又放他們從別的路上出去；她是憑信心作的——這信心使她超越對人的懼怕，甚至超越對王怒氣的懼怕。她因聽見為以色列人所行的奇事，便相信他們的神是獨一真神，因此他們宣告要佔領迦南的計畫必定實現；她憑這信心站在他們一邊，保護他們，並尋求他們的恩待。她若說：「我相信神是你們的，迦南也是你們的，但我不敢對你們施一點恩惠」，那她的信心便是死的、無作為的，不能稱她為義。但藉著她不惜冒生命危險來順服她的信心，她的信心顯為又活又活潑的。注意：唯有那些能為神而冒險的人，才是真信的人；憑信心以主為神的人，也必以他的百姓為百姓，把自己的產業投在其中。以神為避難所、為藏身之處的人，在有需要時必須以樂意庇護他的百姓來表達感恩。求你容我這被趕逐的人與你同住（賽16:3,4）。我們也當樂於有機會藉著對他在人間的教會和國度冒險的服事，來證明我們對神的愛是真誠而熱切的。但（二）這件事中也有不易為之辯護之處，卻又必須為之辯護，否則它就不能成為稱她為義的善工了。[一] 顯然她窩藏了國家的仇敵、協助了圖謀毀滅國家的人，這是背叛國家，與她對君主的效忠、對她所屬社群的責任與情感不能並存。但為她辯護的理由是：她知道耶和華已把這地賜給了以色列人（Jos 2:9）——她憑神為以色列人所行的無可辯駁的神蹟知道了這一點，而這些神蹟印證了那個賜地的應許；她對神的義務高於對任何人的義務。她既知道神已把這地賜給他們，若與那些阻擋他們得地的人同夥，便是罪了。然而如今既不能證明有哪塊地被賜給哪個民族，這便絕不能為任何危害公共福祉的背叛行為辯護。[二] 顯然她用謊言欺騙了查問她的官員——說她不知道那些人從哪裡來、說他們已經走了、說她不知道他們往哪裡去了。我們對此當怎麼說呢？她若說了實話或保持緘默，就出賣了探子，而這無疑是大罪；而且看不出她有什麼別的方法可以隱藏他們，除了這反諷式的指引——讓官員往別處追趕。他們若甘願被騙，那就任憑他們被騙吧。沒有人有義務指控自己或朋友犯了那被當作罪行追查、其實卻是美德的事。這件事完全是非同尋常的，因此不能作為先例；這裡可以被辯護的，在尋常情形中則斷乎不可。喇合憑約旦河那邊已發生的事知道，迦南人不會蒙憐憫，因此推論說：既然不欠他們憐憫，也就不欠他們誠實；那些可以被毀滅的，也可以被欺騙。然而神學家們普遍認為這是一樁罪，不過有可寬宥之處：她既是迦南人，未受過更好的教導，不知說謊的邪惡；但神悅納了她的信心，赦免了她的軟弱。無論這件事如何，我們確知我們的本分是各人對鄰舍說誠實話，敬畏並恨惡謊言，絕不作惡以成善（羅3:8）。但神悅納那些出於真誠和正直的心意所行的，即便其中攙雜了軟弱和愚昧，也不嚴格計較我們的過失。有人推測，她所說的可能確實是指別的一些人而言。
⁸ 二人還沒有躺臥，女人就上房頂到他們那裡，
⁹ 對他們說：「我知道耶和華已經把這地賜給你們，並且你們的威嚇臨到我們，這地的一切居民都因你們心都消化了。
¹⁰ 因為我們聽見你們出埃及的時候，耶和華怎樣在你們前面使紅海的水乾了，以及你們對約旦河東的那兩個亞摩利王——西宏和噩——所行的事，怎樣把他們盡行毀滅。
¹¹ 我們一聽見這些事，我們的心就消化了。因你們的緣故，並無一人有膽氣；因為耶和華你們的神，本是上天下地的神。
¹² 現在我既是以恩慈待你們，求你們指著耶和華向我起誓，也要以恩慈待我父家，並給我一個實在的憑據。
¹³ 要救活我的父母、弟兄、姐妹，和一切屬他們的，拯救我們的性命不死。」
¹⁴ 二人對她說：「你若不洩漏我們這件事，我們情願以性命代替你們的性命。耶和華將這地賜給我們的時候，我們必以慈愛誠實待你。」
¹⁵ 於是女人用繩子將二人從窗戶裡縋下去；因她的房子是在城牆邊上，她也住在城牆上。
¹⁶ 她對他們說：「你們且往山上去，免得追趕的人遇見你們。要在那裡隱藏三天，等追趕的人回來，然後才可以走你們的路。」
¹⁷ 二人對她說：「你這樣起誓使我們受拘束，我們情願這樣。
¹⁸ 我們來到這地的時候，你要把這條朱紅線繩繫在縋我們下去的窗戶上，並要使你的父母、弟兄，和你父的全家都聚集在你家裡。
¹⁹ 凡出了你家門口往街上去的，他的血必歸到自己的頭上，與我們無干；凡在你家裡的同在的人，若有人下手害他，他的血就歸到我們頭上。
²⁰ 你若洩漏我們這件事，你叫我們所起的誓就與我們無干了。」
²¹ 女人說：「照你們的話吧。」於是打發他們去了，他們就走；她把朱紅線繩繫在窗戶上。
喇合與探子之間，就她如今當為他們作的事、以及他們日後當向她施的恩，在此有了定案。她在「他們必保全她」的條件下保全了他們。
一、她向他們，並藉著他們向約書亞和以色列人，傳達了所能期望的最大鼓勵，使他們放膽進攻迦南。這正是他們此行的目的，而且值得為此而來。她既擺脫了官員，便上到他們藏身的房頂，來到他們那裡。他們或許因自己所覺察到的來自官員的危險而有些膽怯，至今驚魂未定；但她有話對他們說，必使他們大得滿足。1. 她讓他們知道，神為他們所行的大事，其報告已經傳到耶利哥（Jos 2:10）——不僅他們最近在河對岸鄰國勝了亞摩利人的事，連他們出埃及時奇妙的拯救、過紅海的事——這些事發生在遙遠的地方、四十年之久——在耶利哥都被重新記起、重新談論，使人人驚奇。這樣，這約書亞和他的同伴成了被人驚奇的人（亞3:8）。請看神如何叫他的奇事被記念（詩111:4），以致人要談論他可畏之事的能力（詩145:6）。2. 她告訴他們，這些事的消息給迦南人留下了何等深刻的印象：你們的威嚇已經臨到我們（Jos 2:9）；我們的心就消化了（Jos 2:11）。她若開客棧，便有機會了解各樣人和各地客旅的想法，因此他們無法從別處更好地得知此事；這對約書亞和以色列人大有用處：聽見仇敵如何喪膽，必使最懦弱的以色列人也勇氣倍增，而且不難推斷，如今在他們面前發軟的人，將來必在他們面前潰敗——尤其因為這是神所賜應許的成就：他必把對他們的懼怕和驚恐加在那全地上（申11:25）；這便成了一切其餘應許將要成就的憑據。不要讓剛勇的人因自己的勇氣誇口，正如不要讓強壯的人因自己的力量誇口；因為神能削弱人的心志，也能削弱人的身體。不要讓神的以色列人懼怕他們最有權勢的仇敵；因為他們的神能在他看為合適時，使他們最有權勢的仇敵反過來懼怕他們。不要妄想向神硬著心而能亨通；因為那造人靈魂的神，能隨時使他的威嚇之劍臨近人的靈魂。3. 她因此宣告自己對神和他的應許的信仰；也許*（各方面考慮起來）就是在以色列中，也沒有找著這麼大的信心*，像這個迦南婦人所有的。（一）她信神的大能和對全地的統治（Jos 2:11）：「耶和華你們的神——你們所敬拜所求告的——遠超過一切神明，他是獨一真神；因為他是上天下地的神，天上地下一切軍旅都事奉他。」天地之間相距雖遠，卻都同在偉大耶和華的鑒察與統治之下。天不超越他的權能，地也不在 他的知識之外。（二）她信他對以色列百姓的應許（Jos 2:9）：*我知道耶和華已經把這地賜給你們了。*耶利哥王所聽見關乎神為以色列人所行的大事，並不比她少，卻不能由此推論耶和華已把這地賜給他們，反倒決心抵擋他們到底；因為最有力的勸信之方，若沒有神的恩典，本身不能達到目的；而藉著那恩典，妓女喇合——只是聽見過神所行的奇事——論到賜給列祖的應許的真實，卻比一切親眼見過那些奇事的以色列長老更有把握，其中許多人正因不信這應許而滅亡。那沒有看見就信的有福了；喇合正是如此。婦人，你的信心好大啊！
二、她請求他們把她和她的親屬置於他們的保護之下，使他們不致在耶利哥的毀滅中滅亡（Jos 2:12,13）。如今：1. 她如此懇切地要與以色列人結交、尋求他們的恩待，這證明她對本國即將到來的巨變有真誠而堅定的信心。她預見本國將被征服，便憑這信心及早求得征服者的恩待。照樣，挪亞因著信，既動了敬畏的心，預備了一隻方舟，使他全家得救，因此就定了那世代的罪（來11:7）。那些真正相信神關乎罪人滅亡、以及關乎屬天之地賜給神之以色列民的啟示的人，必會殷勤逃避將來的憤怒，並抓住永生——方法是歸向神、歸向他的百姓。2. 她不僅為自己，也為親屬的安全作了安排，這是值得稱讚的天性之愛的表現，也暗示我們照樣當盡一切所能，為我們所愛之人的靈魂得救而努力，盡可能與我們自己一同把他們帶入聖約的恩典之中。她自己的丈夫兒女沒有被提及，只提到她的父母、弟兄、姐妹；雖然她自己是一家之主，仍對他們懷有應有的關懷。3. 她要求他們指著耶和華起誓，這表明她認識獨一真神，並對他有信心、有敬虔——而敬虔的一個表現就是以宗教的方式奉他的名起誓。4. 她的請求十分公正合理：她既保護了他們，他們便當保護她；她對他們所施的恩既及於他們的百姓——他們如今正為此百姓效力——他們對她的恩也當包括她一切親屬。這是救命恩人所當得的起碼回報。注意：施憐憫的人可望得著憐憫。請注意：她並沒有要求任何職位作為善待他們的報酬，雖然他們在她手中受她支配，她大可自行定條件；她只求保全性命——在普遍的毀滅中，這是極大的恩待。照樣，神應許埃塞俄伯人（他曾善待耶利米），在最壞的時候，他必以自己的命為掠物（耶39:18）。然而這個喇合後來竟被提升為以色列中的王妃，作為撒門的妻子，並成為基督的祖先之一（太1:5）。那些忠心事奉基督、為他受苦的人，他不僅保護，還要提升，並要為他們成就超過他們所求所想的。
三、他們鄭重承諾在普遍毀滅中保全她（Jos 2:14）：「我們情願以性命代替你們的性命。我們會像看顧自己的性命一樣看顧你們的性命，寧可傷害自己也不傷害你們任何人。」不但如此，他們以神的審判咒詛自己，若違背對她的承諾。她曾以自己的性命為他們的性命作保，如今他們以自己的性命為她的性命作保，並且（作為公眾人物）以公共的信譽和他們國家的信用一同作保，因為他們明明把全以色列都牽涉在這承諾之中：耶和華將這地賜給我們的時候——所說的不僅是他們自己，更是他們所代表的百姓。毫無疑問，他們深知自己有充分的權柄與喇合商談這事，也確信約書亞必認可他們所作的，否則他們便不誠實了；他們不可與迦南人立約的一般律法（申7:2），並不禁止他們保護一個已經誠心歸向他們、又對他們有實際恩惠的個人。感恩的律法是自然法則之一。如今請留意：1. 他們向她所作的應許。總的來說：「我們必以慈愛誠實待你」（Jos 2:14）。我們不僅在應許時慈愛，在履行所應許的時也忠誠；不僅忠於所應許的，還要以超過你的要求、超乎你的期望來恩待你。神的良善常以他的慈愛和誠實來表達（詩117:2），我們在這兩方面都當效法他。具體來說：「若有人在你家裡下手害與你同在的人，他的血必歸到我們頭上」（Jos 2:19）。若因我們的疏忽使當受保護的人受害，我們便因此擔罪，而血債是極重的擔子。2. 他們應許所附的條件和限制。他們雖在匆忙之中，或許也有些混亂，卻在訂立這協議和其條款時十分謹慎，不使自己承擔超過所能履行的。注意：立約當謹慎，起誓當有判斷，免得日後許願之後才查問，便陷入困境。那些要憑良心守諾的人，在許諾時必謹慎，或許會加上別人認為微不足道的條件。他們的應許在此附有三個條件，而這些都是必要的。他們必永遠保護喇合和她一切親屬，只要：（一）她把她如今用以縋他們下去的朱紅線繩繫在自家窗戶上（Jos 2:18）。這要作為房屋的記號，探子必負責通知以色列全營，使任何兵丁——無論在軍事行動中如何激烈——都不可對如此標記的房屋施暴。這如同塗在門框上的血，使頭生之子免遭滅命天使的擊殺；因為顏色相同，有人也以此為喻，表明信徒在灑在良心上的基督寶血的保護下是安全的。她用以保全這些以色列人的同一條線繩，也要用以保全她自己。我們用以事奉神、尊榮神的，神必賜福、使其成為我們的安慰。（二）她當把一切她所想要保全的人召集到她家中、留在那裡，並且在攻城之時，他們誰也不可擅自出門（Jos 2:18,19）。這是必要的條件，因為喇合的親屬除了在她那有記號的房子裡，無法以別的方式被區別出來；他們若與鄰舍混雜，便無可救藥，刀劍必吞滅這人如同那人。這也是合理的條件：他們既是純粹因喇合的緣故而得救，她的房子便當有榮幸作他們的保障；他們若不願與那些不信的人一同滅亡，就當至少這樣相信那將臨到本城的毀滅是確實的、可畏的，而退到一個因應許而安全的地方——正如挪亞進方舟、羅得進瑣珥一樣——並當從這彎曲的世代中拯救自己，與他們分別出來。這也是有意義的條件，暗示我們：那些為求拯救而加入教會的人，必須緊貼信徒的團契，既然逃脫了世上從情慾來的敗壞，就當謹防再次被其中的網羅纏住。（三）她當守口如瓶（Jos 2:14,20）：你若洩漏我們這件事，意即「你若在我們離去之後出賣我們，或你若把這協議公開，以致別人也繫朱紅線在窗上，使我們混淆不清，那我們便與你所起的誓無干了。」那些不曉得在有需要時保密的人，不配得耶和華的奧秘。
四、她隨後妥善地保護新朋友，放他們從別的路上出去（雅2:25）。她既充分明白他們與她所立的約並同意了（Jos 2:21），便用繩子將他們從城牆上縋下去（Jos 2:15）——她房子的位置在此幫了他們的忙；保羅也這樣從大馬士革逃脫（林後11:33）。她又指引他們當走哪條路才安全，因為她比他們更熟悉那地（Jos 2:16）。她指引他們離開大路，藏到山裡，直到追兵返回；因為在那之前他們不能冒險過約旦河。在神和本分的路上的人，可以期望護理保護他們，但這並不免除他們採取一切謹慎的方法來保護自己的責任。神必保守我們，但我們不可故意暴露自己。護理當被信靠，卻不可被試探。加爾文認為，他們要喇合對這事保密、不可洩漏，是為她的安全著想，免得她在以色列人來保護她之前，因誇耀自己可免以色列的刀劍，而落在耶利哥王手中，因叛國罪被處死：他們如此為她的安全而明智地勸她，正如她為他們的安全而勸他們一樣。這是好勸告，我們隨時都當為此感恩——當留意自己。
²² 二人就去到了山上，在那裡住了三天。等到追趕的人回來了；追趕的人一路尋找他們，卻找不著。
²³ 二人就回去，從山下來，過了河，到嫩的兒子約書亞那裡，向他述說所遭遇的一切事。
²⁴ 又對約書亞說：「耶和華果然已將那全地交在我們手中；那地的一切居民在我們面前都心都消化了。」
此處我們看到約書亞所差的探子平安歸來，以及他們帶給以色列人進攻迦南的極大鼓勵。他們若像摩西所差的惡探子那樣要使百姓灰心，本可以告訴他們耶利哥城牆如何高大堅固、耶利哥王如何格外警覺、他們如何險些落在他手中；然而他們另有心志，自己既倚靠神的應許，也激勵約書亞。1. 他們平安歸來本身對約書亞就是鼓勵，也是好的兆頭。神在仇敵之地為他們預備了喇合這樣的好朋友，又使他們在耶利哥王的憤怒和追兵的急切之下平安回來，這是神為以色列人的緣故對他們如此大加看顧的明證，可以使百姓確信自己正處於神的引導和看顧之下，這引導和看顧必使他們的軍事進展輝煌。那如此奇妙保護他們探子的，必保護他們的兵丁，在爭戰之日保護他們的頭。2. 他們帶回的報告更是鼓勵（Jos 2:24）：那地的一切居民，雖決心頑抗，卻都因我們心都消化了——他們既無智慧投降，也無勇氣迎戰；他們由此斷言：耶和華果然已將那全地交在我們手中，這全是我們的了；我們實際上只需進去得為業。罪人的驚恐有時正是他們必定傾覆的確切預兆。我們若抵擋屬靈的仇敵，他們必在我們面前逃跑；這鼓勵我們盼望，到了時候，我們必不止得勝，還要得勝有餘。
영문 원문
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.
本章記述所差派的探子，他們奉命向約書亞回報耶利哥城的狀況。請留意以下幾點：一、約書亞怎樣差派他們（Jos 2:1）。二、喇合怎樣接待他們、保護他們，甚至為他們說謊（Jos 2:2-7），使他們得以從仇敵手中脫身。三、她向他們說明耶利哥當前的狀況，以及耶利哥人因以色列人逼近而陷入的驚恐（Jos 2:8-11）。四、她與他們立約，以求在即將臨到本城的毀滅中保全自己和親屬的性命（Jos 2:12-21）。五、他們平安回到約書亞那裡，並將此行經過向他回報（Jos 2:22-24）。使這段記事最為引人矚目的是，喇合作為其中的核心人物，在新約聖經中兩度受到稱讚：一次是作為大有信心的人（Heb 11:31），一次是作為以善行證明其信心的人（Jam 2:25）。