Verses 1-7 Faith in God's promises ought not to do away, but to encourage our diligence in the use of proper means. The providence of God directed the spies to the house of Rahab. God knew where there was one that would be true to them, though they did not. Rahab appears to have been an innkeeper; and if she had formerly been one of bad life, which is doubtful, she had left her evil courses. That which seems to us most accidental, is often overruled by the Divine providence to serve great ends. It was by faith that Rahab received those with peace, against whom her king and country had war. We are sure this was a good work; it is so spoken of by the apostle, ( James 2:25 ) ; and she did it by faith, such a faith as set her above the fear of man. Those only are true believers, who find in their hearts to venture for God; they take his people for their people, and cast in their lot among them. The spies were led by the special providence of God, and Rahab entertained them out of regard to Israel and Israel's God, and not for lucre or for any evil purpose. Though excuses may be offered for the guilt of Rahab's falsehood, it seems best to admit nothing which tends to explain it away. Her views of the Divine law must have been very dim: a falsehood like this, told by those who enjoy the light of revelation, whatever the motive, would deserve heavy censure.
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 (v. 1). Go view the land, even Jericho. Moses had sent spies (Num 13.) 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.
Sent, or as many translate, “had sent,” as if Josue had dismissed the spies immediately after the mourning of Moses was ended, (Calmet) on the 1st of Nisan. On the second day they examined the city, and were obliged to flee in the night. But they only returned to their brethren on the 6th. On the following day Josue gave orders to make all necessary preparations for their departure, and crossed the Jordan on the 10th of the month. (Salien, B.C. 1469.) — Setim was about eight or nine miles from the river, “or sixty stadia.” (Josephus, [Antiquities?] v. 1.) — Two men. Septuagint intimate that they were young. See chap. vi. 23. (Haydock) — The Rabbins assert, without reason, that Caleb and Phinees were chosen, and that they pretended that they were deaf, (eross) a word which the Vulgate translates, secretly. (Calmet) — Jericho. Josue had himself examined the country some time before. But there might have been many changes, and he might not know the present disposition of the people of Jericho. (Haydock) — This city was built in a delightful plain, surrounded by mountains, (Calmet) except on the east side, chap. iv. 13. (Haydock) — Harlot. Hebrew zona may also signify an “innkeeper,” as such places were under the direction of women, who were commonly of a very loose character. Hence the Greeks deemed it a dishonour to enter into a public house. Isocrates says, that “even an honest servant will not dare to enter into an ale-house, to eat or drink.” (Athen. Dipn. 13.) — Rahab might have been formerly addicted to pleasure, as the Scripture and the Fathers agree; (Hebrews xi. 31., and James ii. 25.) (Calmet) though she might at this time be very discreet, being awakened by the account of the miracles which God had wrought in favour of his people, who, she knew, were approaching to take possession of the country. The spies might, therefore, take shelter in her house with the least suspicion, and without danger of injuring their character. (Haydock) — The woman was not very old, as she was afterwards married to Salmon. (St. Matthew i. 5.) — With her. They spent the first night in her house, entering the city in the dusk of the evening, so that they had not time to make any observations till the following day. (Salien) — Others think that they were suspected by the people of the town almost immediately, and denounced to the king. Hence they were forced to flee that same night, without having accomplished their design, and were only informed by Rahab of the dismay which had seized the inhabitants, ver. 11.
Or, taverner’s house, or hostess. Cross references: : Heb. 11:31 ; James 2:25 Which place was in the plain of Moab near unto Jordan.
Or, taverner’s house, or hostess. Cross references: : Heb. 11:31 ; James 2:25 Which place was in the plain of Moab near unto Jordan.
By night. Hebrew, “this night.” (Calmet)
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.
House. She spoke to them through a window. The messengers did not enter into her house; whence Serarius infers, that Rahab was a person consecrated to some impure deity, and therefore held in some estimation among the people of Jericho, as this was a city of the moon, in whose honour such consecrations were generally made. But these arguments are not very convincing. (Calmet)