圣经注释书

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）。

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.

约书亚记 2:1-7。

喇合接待并隐藏两个探子

1. 约书亚……打发……两个人去窥探那地——信心是借积极、恒切地使用手段而显明的

(雅 2:22)；

因此约书亚虽笃信神的应许必将成就

(书 1:3)，

却仍采用一切一位精明将帅所能想到的防范之策，以期首次进攻迦南的行动大获成功。他差遣两个探子去侦察那地，特别是耶利哥一带；因为既已计划围攻该城，就必须全面掌握其位置、通路，以及居民的性情和资源。这次任务要求绝对保密，看来也有意瞒过以色列人自己，免得任何不利或夸大的报告一旦传开，就像摩西年间探子们所行的

那样使百姓灰心丧胆。

耶利哥——有人将这个名字追溯到一个意为"新月"的字，指该城所在的平原呈新月形，四周环以层峦叠嶂；也有人追溯到一个意为"它的香气"的字，因该城掩映在芬芳的乳香树和棕榈树之中。其位置长久以来被认为由泥墙小村利哈代表；但近来的考证确定在往西约半小时路程之处，那里有大片废墟，距约旦河约六到八英里。在那个时代，这是一座防卫坚固的城邑，是经由如今称为凯勒干河的深谷险道进入巴勒斯坦腹地的东端要冲。

他们……进了一个妓女的家——许多解经家为要除去救主先祖身上这名的羞辱

(太 1:5)，

便称她为女店主或客栈主人。但圣经的用法

(利 21:7-14； 申 23:18； 士 11:1； 王上 3:16)、 七十士译本的权威（使徒们也依从于此

(来 11:31； 雅 2:25)）， 以及东方客栈从不由妇人经营的古老惯例，都印证了我们译本所用名称的恰当。她的家大概因位置便利而被探子看中，他们对住户的品性本无所知，乃是神的引导使他们选择了那个落脚之处。

“妓女的家”——面对平行经文（如 Leviticus 21:7; Jeremiah 5:7），那出于明显理由而被主张的译法，即“一个开旅店之女人的家”，无法成立。喇合必须仍是律法之下的一个例证，与福音之下 Luke 7:37 那“有罪的女人”相似；然而因着她的信，她不仅蒙了赦免，更被高举至最高的尊荣。喇合被接纳进入神的子民中间；她嫁入主要支派中的首要家族，在大卫王与基督那些最被人记念的先祖中占得一席；这样，她便以最大的量度领受了圣约属世的福气。

探子们自然会去耶利哥城中那种可以出入而不惹人疑窦的家；而喇合的家位于城墙上（Joshua 2:15），使它格外合适。从 Joshua 2:4 看来，喇合是在王的使者到达她家之前把他们藏起来的，很可能探子们一到她家她就如此行了。因此，最可能的情形是：他们在耶利哥城外遇见喇合（参 Genesis 38:14），查明她住在城中的何处，并探知可以把他们自己交托给她的照管。喇合这名字意为“宽阔”、“宽广”（比较“雅弗”这名字及 Genesis 9:27 的注释）；教父们视喇合为基督教会的预表——教会乃是从异邦万族的广大范围中聚集归信者而组成的。

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.