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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Joshua 2:7 - 2:7
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Upon this declaration on the part of the woman, the king's messengers (“the men”) pursued the spies by the road to the Jordan which leads across the fords. Both the circumstances themselves and the usage of the language require that we should interpret the words in this way; for הַמַּעְבְּרֹות עַל cannot mean “as far as the fords,” and it is very improbable that the officers should have gone across the fords. If they did not succeed in overtaking the spies and apprehending them before they reached the fords, they certainly could not hope to do this on the other side of the river in the neighbourhood of the Israelitish camp. By “the fords” with the article we are to understand the ford near to Jericho which was generally used at that time (Jdg 3:22; 2Sa 19:16.); but whether this was the one which is commonly used now at the mouth of Wady Shaib, almost in a straight line to the east of Jericho, or the more southerly one, el Helu, above the mouth of Wady Hesban (Rob. Pal. ii. p. 254), to the south of the bathing-place of Christian pilgrims, or el Meshra (Lynch, p. 155), or el Mocktaa (Seetzen, ii. p. 320), it is impossible to determine. (On these and other fords near Beisan, and as far up as the Sea of Galilee, see Rob. ii. p. 259, and Ritter Erdk. xv. pp. 549ff.) After the king's messengers had left the town, they shut the gate to prevent the spies from escaping, in case they should be still in the town. כַּאֲשֶׁר אַהֲרֵי for אֲשֶׁר אַהֲרֵי is uncommon, but it is analogous to אַחֲרֵי־כֶן אֲשֶׁר in Gen 6:4.
Jos 2:8-9
Notwithstanding these precautions, the men escaped. As soon as the officers had left Rahab's house, she went to the spies, who were concealed upon the roof, before they had lain down to sleep, which they were probably about to do upon the roof, - a thing of frequent occurrence in the East in summer time, - and confessed to them all that she believed and knew, namely, that God had given the land to the Israelites, and that the dread of them had fallen upon the Canaanites (“us,” in contrast with “you,” the Israelites, signifies the Canaanites generally, and not merely the inhabitants of Jericho), and despair had seized upon all the inhabitants of the land. The description of the despair of the Canaanites (Jos 2:9) is connected, so far as the expressions are concerned, with Exo 15:15 and Exo 15:16, to show that what Moses and the Israelites had sung after crossing the Red Sea was now fulfilled, that the Lord had fulfilled His promise (Exo 23:27 compared with Deu 2:25 and Deu 11:25), and had put fear and dread upon the Canaanites.
Jos 2:10
The report of the drying up of the Red Sea (Exo 14:15.), of the defeat of the mighty kings of the Amorites, and of the conquest of their kingdoms, had produced this effect upon the Canaanites. Even in the last of these occurrences the omnipotence of God had been visibly displayed, so that what the Lord foretold to Moses (Deu 2:25) had now taken place; it had filled all the surrounding nations with fear and dread of Israel, and the heart and courage of the Canaanites sank in consequence.
Jos 2:11
“When we heard this” - Rahab proceeded to tell them, transferring the feelings of her own heart to her countrymen - “our heart did melt” (it was thus that the Hebrew depicted utter despair; “the hearts of the people melted, and became as water,” Jos 7:5), “and there did not remain any more spirit in any one:” i.e., they lost all strength of mind for acting, in consequence of their fear and dread (vid., Jos 5:1, though in 1Ki 10:5 this phrase is used to signify being out of one's-self from mere astonishment). “For Jehovah your God is God in heaven above, and upon the earth beneath.” To this confession of faith, to which the Israelites were to be brought through the miraculous help of the Lord (Deu 4:39), Rahab also attained; although her confession of faith remained so far behind the faith which Moses at that time demanded of Israel, that she only discerned in Jehovah a Deity (Elohim) in heaven and upon earth, and therefore had not yet got rid of her polytheism altogether, however close she had come to a true and full confession of the Lord. But these miracles of divine omnipotence which led the heart of this sinner with its susceptibility for religious truth to true faith, and thus became to her a savour of life unto life, produced nothing but hardness in the unbelieving hearts of the rest of the Canaanites, so that they could not escape the judgment of death.
Jos 2:12-14
After this confession Rahab entreated the spies to spare her family (father's house), and made them promise her on oath as a sign of their fidelity, that on the capture of Jericho, which is tacitly assumed as self-evident after what had gone before, they would save alive her parents, and brothers and sisters, and all that belonged to them (i.e., according to Jos 6:23, the children and families of her brothers and sisters), and not put them to death; all of which they promised her on oath. “A true token,” lit. a sign of truth, i.e., a sign by which they guaranteed the truth of the kindness for which she asked. This sign consisted in nothing but the solemn oath with which they were to confirm their assurance, and, according to Jos 2:14, actually did confirm it. The oath itself was taken in these words, “our soul shall die for you,” by which they pledged their life for the life of Rahab and her family in this sense: God shall punish us with death if we are faithless, and do not spare thy life and the lives of thy relations. Though the name of God is not really expressed, it was implied in the fact that the words are described as swearing by Jehovah. But the spies couple their assurance with this condition, “if ye utter not this our business,” do not betray us, sc., so that we should be pursued, and our life endangered; “then will we show thee mercy and truth” (cf. Gen 24:27).