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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.

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))

And it was told the king of Jericho, saying,.... Who being alarmed at the near approach of the Israelites, and knowing their claim to the land of Canaan, and their design upon it, employed men to watch and observe what passed in the city, and parts adjacent, and inform him of it; or some persons of themselves, and for their own safety, and the good of their fellow citizens, gave notice to the king of it:

behold, there came men hither tonight of the children of Israel; who were known by their habit and language; or at least, being strangers, were suspected to be of that people, the terror of whom had fallen on all the inhabitants, so that every strange man they took for an Israelite; from hence it appears, that the spies came to Jericho at night, that they might not be observed: but with all their precaution they were taken notice of, and their design suspected, namely:

to search out the country; which were the proper places to attack first, and where there was the greatest probability of succeeding, as well as to find out the disposition of the inhabitants, whether fearful or fearless of them.

And the king of Jericho sent unto Rahab,.... Not merely because she kept a public house, or being a prostitute had often strangers in it, and so conjectured that the men he had notice of might be there; but he sent upon certain information that they were seen to go in there, as it follows:

saying, bring forth the men that are come to thee; not to commit lewdness with her, though this is the sense some Jewish commentators give; but this neither agrees with the character of the men Joshua had chosen for this purpose, nor answers any end of the king to suggest; nor can it be thought that Rahab would so openly and freely own this, as in Joshua 2:4, but what is meant by the phrase is explained in the following clause:

which are entered into thine house: in order to lodge there that night:

for they be come to search out all the country; so it was suspected, nor was the suspicion groundless.

And the woman took the two men,.... Or "she had taken" them (z) before the messengers came, upon a rumour she understood was gone abroad, that she had got Israelitish spies in her house, and so might expect to be visited and searched by the king's officers, and therefore took this precaution:

and hid them; the Hebrew word is singular, "him" (a): hence the Jews, who take these two spies to be Caleb and Phinehas, say, that only Caleb was hid, and Phinehas, though he was before them, was not seen, being an angel, Malachi 2:7; but the sense is, that she hid each of them, and very probably singly and apart, that if one was found, the other might escape, as Ben Gersom observes; and Abarbinel is of opinion that she hid them twice, now in the middle of her house, one in one place, and the other in another, for the reason before given, and after this hid them in the roof of her house, as afterwards related:

and said thus, there came men unto me; that is, into her house, this she owned:

but I wist not whence they were; of what country they were, whether Israelites or not; which whether she knew or not is not certain; it is probable she did, and told an untruth, as she also did in Joshua 2:5.

(z) "duxerat, tulerat"; so Syr. Ar. Kimchi, & Ben Melech. (a) "et abscondit eum", Montanus; "abdiderat eum", Vatablus.

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.

But she had brought them up to the roof of the house,.... Before the messengers came; though Abarbinel thinks it was after they were gone, when she took them from the place of their concealment, and had them to the roof of the house, where she thought they would be safe and secure, should the messengers return, or others come in search of them, who would not, as she imagined, look for them there:

and hid them with the stalks of flax; that is, under them, or "in flax of wood", or "a tree" (b); which may with as much propriety, or more, be called a tree than hyssop, 1 Kings 4:33; as it is in the Misnah (c). Moreover, there was a sort of flax which grew in the upper part of Egypt towards Arabia, as Pliny says (d), which they called "xylon", or wood, of which were made "lina xylina": though the words may be rightly transposed, as by as, "stalks of flax", which are large and strong before the flax is stripped or beaten off of them; the Targum renders it bundles of flax, or handfuls and sheaves of them, as they were when cut down and gathered:

which she had laid in order upon the roof; to be dried, as Kimchi observes; and Pliny (e) speaks of flax being bound up in bundles, and hung up and dried in the sun; which was done that it might be more easily stripped and beaten off; and the roofs of houses in those countries being flat, were very fit for such a purpose; See Gill on Deuteronomy 22:8; and these being now laid there were very suitable and convenient to conceal the men under them. This seems to be in favour of Rahab, as being a virtuous and industrious woman; see Proverbs 31:13.

(b) "in linis ligni", Montanus; "vel arboris", Vatablus. (c) Sabbat, c. 2. sect. 3. & Bartenora in ib. (d) Nat. Hist. l. 19. c. 1.((e) Nat. Hist. l. 19. c. 1.

And the men pursued after them,.... As they thought:

the way to Jordan; on the other side of which the people of Israel lay encamped, to which they supposed, according to Rahab's account, these two men directed their course:

unto the fords; the fords of Jordan, the passages through it; for in some places, and at some times, it was fordable; which accounts for the way in which these spies could get over Jordan, see Genesis 32:10; it was most reasonable to conclude they would return the same way; and so far the king's messengers went, but further they did not choose to go, because it would be to no purpose, and they might expose themselves to the camp of Israel, which lay on the other side:

and as soon as they which pursued after them were gone out, they shut the gate; that is, either as soon as the king's messengers were gone out of Rahab's house, either the spies, or rather the men of the house, Rahab's servants, shut the door of it to prevent their return, or others coming in; or rather, when they were got out of the city, the watchmen of the city, the porters of the city gates, shut them, that if they were not got out of the city, to prevent their escape, or however to keep out others from entering, that might be on some such design, or worse.