15 Until the LORD have given your brethren rest, I in all that thou commandest him, he shall be put to as he hath given you, and they also have possessed death: only be strong and of a good courage. the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses, the LORD's servant, gave you on this side Jordan, toward the sunrising. 16 And they answered Joshua saying, All that thou commandest us we will do, and whithersoever thou sendest us we will go. 17 According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses. CHAPTER II. 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, 1. How Joshua sent them, v. 1. II. How Rahab received them, and protected them, and told a lie for them, v. 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, v. 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, v. 12-21. V. Their safe return to Joshua, and the account they gave him of their expedition, v. 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. ND Joshua the son of Nun *sent out of Shittim 18 Whosoever he be that doth rebel against thy two men to spy secretly, saying, Go view the commandment, and will not hearken unto thy words o Deut. 5.27. p ver. 5. 1 Sam. 20. 13. 1 Kings 1. 37. Rom. 13. 1–5. against the time appointed. Perhaps, though the manna did not quite cease till they were come into Canaan, ch. 5. 12, yet since they were come into a land inhabited, (Ex. 16. 35,) where they might be furnished in part with other provisions, it did not fall so plentifully, nor did they gather so much as when they had it first given them in the wilderness, but decreased gradually, and therefore they are ordered to provide other victuals, in which perhaps was included all other things necessary to their march. And some of the Jewish writers considering that having manna, they needed not to provide other victuals, understand it figuratively, that they must repent of their sins, and make their peace with God, and resolve to live a new life, that they might be ready to receive this great favour. See Ex. 19. 10, 11. II. He reminds the two tribes and a half of the obligation they were under to go over Jordan with their brethren, though they left their possessions and families on this side. Interest would make the other tribes glad to go over Jordan, but in these it was an act of self-denial, and against the grain: therefore it was needful to produce the agreement which Moses had made with them, when he gave them their possession before their brethren, v. 13, Remember the word which Moses commanded you. Some of them perhaps were ready to think now that Moses was dead, who they thought was too hard upon them in this matter, they might find some excuse or other to discharge themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know, though Moses was dead, his commands and their promises were still in full force. He reminds them, 1. Of the advantages they had received in being first settled: "The Lord your God hath given you rest, given your minds rest, you know what you have to trust to, and are not as the rest of the tribes, waiting the issue of the war first and then of the lot. He has also given your families rest, your wives and children, whose settlement is your satisfaction. He has given you rest, by giving you this land, this good land, which you are in full and quiet possession of." Note, When God by his providence has given us rest, we ought to consider how we may honour him with the advantages of it, and what service we may do to our brethren who are unsettled, or not so well settled as we are. When God had given David rest, (2 Sam. 7. 1,) see how restless he was till he had found out a habitation for the ark, Ps. 132. 4, 5. When God has given us rest, we must take heed of slothfulness, and of settling upon our lees. 2. He reminds them of their agreement to help their brethren in the wars of Canaan, till God had in like manner given them rest, v. 14, 15. This was, (1.) Reasonable in itself; so closely were all the tribes incorporated, that they must needs look upon themselves as members one of another. (2.) It was enjoined them by Moses, the servant of the Lord; he commanded them to do this, and Joshua his successor would see his commands observed. (3.) It was the only expedient they had to save themselves from the guilt of a great sin in settling on that side Jordan, a sin which would one time or other find them out, Num. 32. 23. (4.) It was the condition of the grant Moses had made them of the land they were possessed of, so that they could not be sure of a good title to, or a comfortable enjoyment of, the land of their possession, as it is here called, v. 15, if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto, Num. 32. 25, Thy servants will do as my lord commandeth. Thus we all lie under manifold obligations to strengthen the hands one of another, and not to seek our own welfare only, but one another's. V. 16-18. This answer was given not by the two tribes and a half only, (though they are spoken of immediately before,) but by the officers of all the people, (v. 10,) as their representativos, concurring with the divine appointment, by which Joshua was set over them, and they did it heartily, and with a great deal of cheerfulness and resolution. 1. They promise him obedience, v. 16, not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant; he that hath soldiers under him, saith to this man, Go, and he goeth; and to another, Come, and he cometh, Matt. 8. 9. Thus the people of Israel here engage themselves to Joshua, "All that thou commandest us to do we will readily do, without murmuring or disputing; and whithersoever thou sendest us, though upon the most difficult and perilous expedition, we will go." We must thus swear allegiance to our Lord Jesus, as the Captain of our salvation, r ver. 6, 7, 9. 1 Cor. 16. 13. or, had sent. a Num. 13. 2. and bind ourselves to do what he commands us by his word, and to go whither he sends us by his providence. And since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such influence upon the people, and such an interest in them, as Moses had, they here promise that they would be as obedient to him as ever they had been to Moses, v. 17. To speak truth, they had no reason to boast of their obedience to Moses, he had found them a stiff-necked people, Deut. 9. 24. But they mean that they would be as observant of Joshua as they should have been, and as some of them were (the generality of them at least sometimes) of Moses. Note, We must not so magnify them that are gone, how eminent soever they were, either in the magistracy or in the ministry, as to be wanting in the honour and duty we owe to those that survive and succeed them, though in gifts they may come short of them. Obedience for conscience' sake will continue, though Providence change the hands by which it rules and acts. 2. They pray for the presence of God with him, v. 17, “ Only the Lord thy God be with thee, to bless and prosper thee, and give thee success, as he was with Moses." Prayers and supplications are to be made for all in authority, 1 Tim. 2. 1, 2. And the best thing we can ask of God for our magistrates, is, that they may have the presence of God with them; that will make them blessings to us, so that in seeking this for them, we consult our own interest. A reason is here intimated, why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that God's presence would be with him as it was with Moses. Those that we have reason to think have favour from God, should have honour and respect from us. Some understand it as a limitation of their obedience; "We will obey only as far as we perceive the Lord is with thee, but no further. While thou keepest close to God, we will keep close to thee; hitherto shall our obedience come, but no further." But they were so far from having any suspicion of Joshua's deviating from the divine rule, that there needed not such a proviso. 3. They pass an act to make it death for any Israelite to disobey Joshua's orders, or rebel against his commandment, v. 18. Perhaps, if such a law had been made in Moses's time, it might have prevented many of the rebellions that were formed against him, for most men fear the sword of the magistrate more than the justice of God. Yet there was a special reason for the making of this law, now that they were entering upon the wars of Canaan, for in time of war the severity of military discipline is more necessary than at other times. Some think that in this statute they have an eye to that law concerning the prophet God would raise up like unto Moses, which they think, though it refer chiefly to Christ, yet takes in Joshua by the way, as a type of him, that whosoever would not hearken to him, should be cut off from his people, Deut. 18. 19, I will require it of him. 4. They animate him to go on with cheerfulness in the work to which God had called him; and, in desiring that he would be strong and of a good courage, they do in effect promise him that they would do all they could, by an exact bold and cheerful observance of all his orders, to encourage him. It very much heartens those that lead in a good work, to see those that follow, follow with a good will. Joshua, though of approved valour, did not take it as an affront, but as a great kindness, for the people to bid him be strong and of a good courage. NOTES TO CHAPTER II. V. 1-7. 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, 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 sends 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 (say 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 land, even Jericho. And they went, and came into an 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 comé 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: 6 Matt, 1, 5. Heb. 11. 31, Jam. 2. 25. • lay. 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. 8 And before they were laid down, she came up unto them upon the roof; c 2 Sam. 17. 19, 20. d Ex. 1. 15–21. works, and this is instanced in 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. They 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 mine outcasts dwell with thee, Is. 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. 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, (Matt. 26. 6,) though cleansed from his leprosy, wore the reproach of it in his name as 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 privileges of that kingdom, Matt. 21. 31. 2. That there are many, who before their conversion were very wicked and vile, and yet afterward 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 repent-higher than her obligations to any other. If she knew God ance; 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 indifferent morals. Had these scouts gone to any other house than this, they had certainly 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 overruled by the Divine Providence to serve its great ends. And those that faithfully acknowledge God in their ways, he will guide them 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 bid them welcome to her house, they lodged there, though it appears by what she said to them, v. 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, (v. 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 laid 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 women, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Prov. 31. 13. From which 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 inquire after them, v. 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 where they were, but, that no further search might be made for them in the city, told the pursuers they were gone away again, and in all probability might be overtaken, v. 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 VOL. I.-64 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, v. 9, knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were 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 were gone out, that she knew not whither they were gone. What shall we say to this? If she had either told the truth, or been silent, she had betrayed the spies, and that had certainly been a great sin: and it does not appear that she had another way of concealing them, than 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 inquired 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 may 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 showed to the Canaanites, and from thence inferred, if mercy were not owing them, truth was not; they 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, Rom. 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.* V. 8-21. 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 afterward 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, 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 fup the water of the Red sea for you, when ye came out of Egypt; and what eye 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 showed you kindness, that ye will also show 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. Gen. 35. 5. Ex. 15. 15, 16. 23. 27. Deut. 2. 25. 11. 25. ⚫ melt. 1 Sam. 14. 16. 2 Sain. 17. 10. Ex. 14. 21. Num. 21. 21-35. h c. 5. 1. 7. 5. Is. 13. 7. ↑ rose up. i Deut. 4.39. k Gen. 24. 3, 9. 1 Sam, 20. 16, 17. Rom. 1. 31. 1 Tim. and it was worth coming for. Being 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 was come to Jericho, v. 10, not only that they had an account of their late victories obtained over the Amorites, in the neighbouring country, on the other side 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, Zech. 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, v. 9, our hearts did melt, v 11. If she kept a public house, that 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 they 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, Deut. 11. 25, and so it would be an earnest of the accomplishment of all the other promises God had made 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 the 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.) She believes God's power and dominion over all the world, v. 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 earth below his cognizance. (2.) She believes his promise to his people Israel, v. 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 from 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 as surance of the truth of the promise made to the fathers, than all the elders of Israel had done who were eyewitnesses of those wonders, many of whom perished through unbelief of this promise. Blessed are they 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, v. 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 conquerers. Thus Noah, 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 5.8. Ex. 12. 13. ver. 18. Ez. 9. 1-6. ↑ instead of you to die. m Gen. 4. 49. Judg. 1. 24. 1 Sam. 20.8. n Acts 9. 25. o Lev. 19. 11, 12. Num. 30. 2. 2 Sam. 21. 1, 2, 7. p c. 6. 23. § gather. being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb. 11. 7. They 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 on 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, whom, though she was herself a housekeeper, she retained a due concern for. 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 toward 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-Melec, in recompense 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 afterward advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Matt. 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, v. 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, (Deut. 7. 2,) did not forbid them to take under their protection a particular person, that was 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, v. 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 outdoing 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, v. 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 provisoes 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 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. 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. 1 Kings 2. 32. Matt. 27. 25. r Prov. 11. 13. c. 21. 44. Matt. 27. 24. t Ex. 23. 31. 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 inquiry. They that will be conscientious in keeping their promises, will be cautious in making them, and perhaps may insert conditions which others may think frivolous. CHAPTER III. This chapter, and that which follows it, gives us the history of Israel's passing through Jordan into Canaan, and a very memorable history it is. Long after, they are bid to remember what God did for them between Shittim (whence they decamped, v. 1,) and Gilgal, where they next pitched, ch. 4. 19. Mic. 6. 5, That they might know the righteousness of the Lord. By Joshua's order they marched up to the river's side, v. 1, and then almighty power led them through it. They passed through the Red sea unexpectedly, and in their flight by night, but they have notice some time before of their passing through Jordan, and their expectations raised. 1. The people are directed to follow the ark, v. 2-4. II. They are commanded to sanctify themselves, v. 5. 111. The priests with the ark are ordered to lead the van, v. 6. IV. Joshua is magnified and made commander-inchief, v. 7, 8. V. Public notice is given of what God is about to do for them, v. 9-13. VI. The thing is done, Jordan is divided, and Israel brought safely through it, v. 14-17. This was the Lord's doing, and it is marvellous in our eyca. Amoved from Shittim, and came to Jordan, ND Joshua rose early in the morning; and they he and all the children of Israel, and lodged there before they passed over. 2 And it came to pass, after three days, that the officers went 'through the host; 3 And they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. a c. 2. 1. b c. 1. 10, 11. c Num. 10. 33. d Deut. 31.9, ⚫ melt. ver. 9. 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. V. 22-24. 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 minded 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 were 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 conduct and care they were under, which would 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, v. 24, "All the inhabitants of the country, though resolved to stand it Their promise is here accompanied with three provisoes, 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, v. 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, v. 18, 19. This was a necessary proviso, for Rahab's kindred could not be dis-out, yet do faint because of us, they have neither wisdom to tinguished any other way than by being in her distinguished house; should they mingle themselves 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 them 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, v. 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 quit of thine oath." They are unworthy of the secret of the Lord, that know not 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, v. 21, she then let them down by a cord over the city wall, v. 15, the situation of her house befriending them herein: Thus Paul made his escape out of Damascus, 2 Cor. 11. 33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, v. 16. She directs them to leave the high road, and abscond in the mountains till the pursuers were 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 that 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 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. NOTES TO CHAPTER III. V. 1-6. Rahab, in mentioning to the spies the drying up of the Red sea, ch. 2. 10, the report of which terrified the Čanaanites more than any thing else, intimates that they on that side the water expected that Jordan, that great defence of their country, would in like manner give way to them; whether the Israelites had any expectation of it does not appear. God often did things for them which they looked not for, Is. 64. 3. Now here we are told, I. That they came to Jordan and lodged there, v. 1. Though they were not yet told how they should pass the river, and were unprovided for the passing of it in any ordinary way, yet they went forward in faith, having been told, ch. 1. 11, that they should pass it. We must go on in the way of our duty, though we foresee difficulties, trusting God to help us through them, when we come to them. Let us proceed as far as we can, and depend on divine sufficiency for that which we find ourselves not sufficient for. In this march Joshua led them, and particular notice is taken of his early rising; as there is afterward upon other occasions, ch. 6. 12.-7. 16.-8. 10, which intimates how little he loved his ease, how much he loved his business, and what care and pains he was willing to take in it. that would bring great things to pass, must rise early. Love not sleep, lest thou come to poverty. Joshua herein set a good example to the officers under him, and taught them to rise early, and to all that are in public stations especially to attend continually to the duty of their place. Those II. That the people were directed to follow the ark; officers were appointed to go through the host to give these directions, v. 2, that every Israelite might know both what to do, and what to depend upon. 1. They might depend upon the ark to lead them; that is, upon God himself, of whose presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire was re 4 Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go for ye have not passed this way *heretofore. 5 And Joshua said unto the people, Sanctify yourselves: for to-morrow the LORD will do wonders among you. 6 And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. 7 And the LORD said unto Joshua, This day will e Ex. 19. 12. since yesterday and the third day. f Ex. 19. 10, 14. Lev. 20. 7. Num. 11. 18. c. 7. 13. 1 Sam. 16. 5. Job 1. 5. Joel 2. 16. John 17. 19. g Ps. 86. 10. Num. 4. 15. I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. 8 And thou shalt command the priests that bear the ark of the covenant, saying, when ye are come to the brink of the water of Jordan, ye shall stand 'still in Jordan. 9 And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God. 10 And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail "drive out from before you the Canaanites, i c. 4. 14. 1 Chr. 29. 25. 2 Chr. 1. 1. Ps. 18, 35. k c. 1. 5. ver. 17. m Deut. 5. 26. Matt. 16. 16. 1 Thes. 1. 9. n c. 21. 45. • Ex. 33. 2. Deut. 7. 1. Ps. 44.2. do, and when. See what preparation we must make to receive the discoveries of God's glory and the communications of his grace, we must sanctify ourselves. This we must do when we are to attend the ark, and God by it is about to do wonders among us; we must separate ourselves from all other cares, devote ourselves to God's honour, and cleanse ourselves from all filthiness of flesh and spirit. The people of Israel were now entering into the holy land, and therefore must sanctify themselves. God was about to give them uncommon instances of his favour, which by meditation and prayer they must compose their minds to a very careful observation of, that they might give God the glory, and take to themselves the comfort, of these appearances. moved, else that had led them, unless we suppose that that now hovered over the ark, and so they had a double guide, honour was put upon the ark, and a defence upon that glory. It is called here the ark of the covenant of the Lord their God. What greater encouragement could they have than this, That the Lord was their God, a God in covenant with them? Here was the ark of the covenant; if God be ours, we need not fear any evil. He was nigh to them, present with them, went before them: What could come amiss to them that were thus guided, thus guarded? Formerly, the ark was carried in the midst of the camp, but now it went before them to search out a resting place for them, Num. 10. 33, and, as it were, to give them livery and seisin of the promised land, and put them in possession of it. In the ark the tables of the law were, and over it the mercyseat, for the divine law and grace reigning in the heart are the surest pledges of God's presence and favour; and those that would be led to the heavenly Canaan, must take the law of God for their guide, (if thou wilt enter into life, keep the command-manded, took up the ark, and did not think themselves dispaments,) and have the great Propitiation in their eye, looking for the mercy of our Lord Jesus Christ unto eternal life. 2. They might depend upon the priests and Levites, who were appointed for that purpose, to carry the ark before them. The work of ministers is to hold forth the word of life, and to take care of the administration of those ordinances which are the tokens of God's presence, and the instruments of his power and grace; and herein they must go before the people of God in their way to heaven. IV. The priests were ordered to take up the ark and carryit before the people, v. 6. It was the Levites' work ordinarily to carry the ark, Num. 4. 15. But on this great occasion the priests were ordered to do it. And they did as they were comraged, went before the people, and did not think themselves exposed; the ark they carried was both their honour and their defence. And now we may suppose that prayer of Moses used, when the ark set forward, Num. 10. 35, Rise up, Lord, and let thine enemies be scattered. Magistrates are here instructed to stir up ministers to their work, and to make use of their authority for the furtherance of religion; ministers must likewise learn to go before in the way of God, and not to shrink or draw back when dangers are before them. They must ex V. 7-13. We may observe here how God honours Joshua, and, by this wondrous work he is about to do, designs to make Israel know that he is their governor. And then, how Joshua honours God, and endeavours by it to make Israel know that he is their God. Thus those that honour God he will honour, and those whom he has advanced should do what they can in their places to exalt him. 3. The people must follow the ark. Remove from your place,pect to be most struck at, but they know whom they have trusted. and go after it; (1.) As those that are resolved never to forsake it; wherever God's ordinances are, there we must be; if they flit, we must remove and go after them. (2.) As those that are entirely satisfied in its guidance, that it will lead in the best way to the best end; and therefore, Lord, I will follow thee whither soever thou goest. This must be all their care, to attend the motions of the ark, and follow it with an implicit faith. Thus must we walk after the rule of the word, and the direction of the Spirit in every thing, so shall peace be upon us, as it now was upon the Israel of God. They must follow the priests as far as they carried the ark, but no further; so we must follow our ministers only as they follow Christ. 4. In following the ark, they must keep their distance, v. 4. They must none of them come within a thousand yards of the ark. (1.) They must thus express their awful and reverent regard to that token of God's presence, lest its familiarity with them should breed contempt. This charge to them, not to come near, was agreeable to that dispensation of darkness, bondage, and terror: but we now through Christ have access with boldness. (2.) Thus it was made to appear, that the ark was able to protect itself, and needed not to be guarded by the men of war, but was itself a guard to them. With what a noble defiance of the enemy did it leave all its friends half a mile behind, but the unarmed priests that carried it, as perfectly sufficient for its own safety and theirs that followed it. (3.) Thus it was the better seen by those who were to be led by it, that ye may know the way by which ye must go, seeing it, as it were, chalked out or tracked by the ark. Had they been allowed to come near it, they would have surrounded it, and none would have had the sight of it but those that were close to it; but as it was put at such a distance before them, they would all have the satisfaction of seeing it, and would be animated by the sight. And it was with good reason that this provision was made for their encouragement, for ye have not passed this way heretofore, This had been the character of all their way through the wilderness, it was an untrodden path, but this especially through Jordan. While we are here, we must expect and prepare for unusual events, to pass ways that we have not passed before: and much more when we go hence; our way through the valley of the shadow of death is a way we have not gone before, which makes it the more formidable. But if we have the assurance of God's presence, we need not fear, that will furnish us with such strength as we never had, when we come to do a work we never did. III. They were commanded to sanctify themselves, that they might be prepared to attend the ark; and for this there was good reason, for to-morrow the Lord will do wonders among you, v. 5. See how magnificently he speaks of God's works, he doeth wonders, and is therefore to be adored, admired, and trusted in. See how intimately acquainted Joshua was with the divine counsels, he could tell beforehand what God would I. God speaks to Joshua, to put honour upon him, v. 7, 8. 1. It was a great honour God did him that he spake to him, as he had done to Moses from off the mercy-seat, before the priests removed it with the ark. This would make Joshua easy in himself and great among the people, that God was pleased to speak so familiarly to him. 2. That he designed to magnify him in the sight of all Israel. He had told him before he would be with him, ch. 1. 5, that comforted him, but now all Israel shall see it, and that magnified him. Those are truly great with whom God is, and whom he employs and owns in his service. God magnified him, because he would have the people magnify him. Pious magistrates are to be highly honoured and esteemed as public blessings, and the more we see of God with them, the more we should honour them. By the dividing of the Red sea, Israel was convinced that God was with Moses in bringing them out of Egypt; therefore they are said to be baptized unto Moses in the sea, 1 Cor. 10. 2. And upon that occasion they believed him, Ex. 14. 31. And now, by the dividing of Jordan, they shall be convinced that God is in like manner with Joshua in bringing them into Canaan. God had magnified Joshua before on several occasions, but now he began to magnify him as the successor of Moses in the government. Some have observed, it was at the banks of Jordan that God began to magnify Joshua, and at the same place he began to magnify our Lord Jesus as Mediator; for John was baptizing at Bethabara, the house of passage, and there it was that, when our Saviour was baptized, it was proclaimed concerning him, This is my beloved Son. 3. That by him he gave orders to the priests themselves, though they were his immediate attendants, v. 8, Thou shalt command the priests, that is, "Thou shalt make known to them the divine command in this matter, and take care that they observe it, to stand still at the brink of Jordan while the waters part, that it may appear to be at the presence of the Lord, of the mighty God of Jacob, that Jordan is driven back," Ps. 114.5, 7. God could have divided the river without the priests, but they could not without him. The priests must herein set a good example to the people, and teach them to do their utmost in the service of God, and trust him for help in time of need. II. Joshua speaks to the people, and therein honours God. 1. He demands attention, v. 9, "Come hither to me, as many as can come within hearing, and before you see the works, hear the words of the Lord your God, that you may compare them together, and they may illustrate each other." He had com |
