Josué 2
Arthur Pink · Citado em PreceptAustin
Josué 2
Pink has an interesting comment - In Joshua 2:6 we are told that she 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". As there is not a superfluous nor meaningless word in the Scriptures, why then has the Holy Spirit specified the particular kind of straw which Rahab used to cover and conceal the two spies? Now "flax" was laboriously gathered by the industrious women, laid out on the flat roofs of the houses to dry, and was then used for spinning and weaving. The presence of a quantity of it "laid out" on Rahab’s roof was an evidence she was now living a useful life. But that is not all the presence of the "flax" tells us. If we go to the trouble of searching our concordance and comparing Scripture with Scripture, we discover something yet more praiseworthy. In the last chapter of the book of Proverbs we are supplied with a fulllength portrait of "a virtuous woman", and one of her features is that "she seeketh wool and flax, and worketh willingly with her hands"! Such we are assured was now the character and occupation of this outstanding monument of mercy Joshua 2:1-14 Three Tenses Of Trust By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace. — Hebrews 11:31 Today's Scripture: Joshua 2:1-14 Rahab had a remarkable faith. Although it seemed incredible that Joshua’s unequipped army would be able to break down or scale the walls of Jericho, she remembered what God had done for the Israelites in the past. So she put her trust in Israel’s God by protecting the spies, and by staking her future on the hope that God would do what seemed impossible. Her trust in God involved the past, the present, and the future. I have ministered to suffering and dying believers who have handled their pain with serenity and who faced death with hope. Some may consider such people naive or gullible, but they do so because they don’t know the three tenses of trust. Concerning the past, we know that God has proven His love and power, especially in giving His Son to die for our salvation (Rom. 5:8) and in bringing Him back to life (Rom. 1:4). In the present, He speaks to us through His Word (Heb. 1:1-4), hears our prayers (Mt. 7:7-11), and provides grace in our trials (2 Cor. 1:3-4). For the future, He promises that we will live with Him forever (1 Th. 4:17). In the past the Lord has helped us, Guiding, loving all the way; Let us therefore trust His promise: Grace sufficient for each day! —Anon. Feeling tense about the future? Remember that God is always present. Joshua 2:1-14 Even Her? Was not Rahab the harlot also justified? — James 2:25 Today's Scripture: Joshua 2:1-14 Imagine looking through your family tree and finding this description of your ancestor: “A prostitute, she harbored enemies of the government in her house. When she was confronted by the authorities, she lied about it.” What would you do about her? Hide her story from anyone inquiring about your family? Or spotlight and praise her in the legends of your family’s story? Meet Rahab. If what we read about her in Joshua 2 were all we knew, we might lump her in with all of the other renegades and bad examples in the Bible. But her story doesn’t stop there. Matthew 1:5-6 reveals that she was King David’s great-great grandmother—and that she was in the lineage of our Savior, Jesus. And there’s more. Hebrews 11:31 names Rahab as a woman of faith who was saved from the fall of Jericho (see Josh. 6:17). And in James 2:25, her works of rescue were given as evidence of her righteous faith. Redemption’s price our Savior paid When all our sins on Him were laid; He took our guilt, He bore our shame That we may glorify His name. —D. DeHaan Whether our sins are great or small, Jesus is able to forgive them all. George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 2 6. She had brought them up to the roof of the house. This verse is also parenthetical, and designed to explain more particularly the circumstances of the concealment mentioned, v. 4. The roofs of houses were then, as they still are in that country, flat, and being furnished with such battlements or parapets, as were commanded to the Jews, Deut. 22:8, were made use of for walking or sleeping upon, or for depositing any kind of goods or chattels which could not be conveniently bestowed elsewhere. See my ‘Illustrations of the Scriptures,’ p. 159, 414, 461. Hid them with the stalks of flax, &c. This was probably laid upon the roof, in order to dry in the sun, preparatory to beating and dressing it for the wheel on which it was to be spun. Had she kept a public-house, as some have supposed, she would have been less likely to have had her roof spread over with such an article. The original is explicit in saying that the flax had been spread out or laid in order ‘for herself,’ as if for her own use; from which the inference is, we think, not inaptly drawn, that she possessed one at least of the characters of the virtuous woman, viz. that ‘she sought wool and flax, and wrought willingly with her hands,’ Prov. 31:13, and perhaps, at this time, supported herself in a way of honest industry. Joshua 2:7 So the men pursued them on the road to the Jordan to the fords; and as soon as those who were pursuing them had gone out, they shut the gate. the fords: Jud 3:28 12:5 they shut the gate: Jos 2:5 Ac 5:23 Joshua 2 Resources - Multiple Sermons and Commentaries THE KING'S MEN "BUY THE LIE!" So the men pursued them on the road to the Jordan to the fords; and as soon as those who were pursuing them had gone out, they shut the gate - The king's men bought the lie of Rahab, hook, line and sinker! Apparently the gate of Jericho had been open and allowed the two spies easy access, but now the gate was closed presumably out of fear of the Israelites. Now the only route of escape from the city had been removed and the two spies were totally at the mercy of Rahab, who literally held their lives in her hand! The New Testament does not commend her for her lies, but on the other hand makes no mention of Rahab's lies, but instead places her in the Hebrews hall of faith (Heb 11:31+)! This is nothing short of amazing divine mercy, forgiveness and grace! Donald Campbell on Rahab's lying - Was Rahab wrong to lie since her falsehood protected the spies? Are there some situations in which a lie is acceptable? After all, some say, this was a cultural matter, for Rahab was born and raised among the depraved Canaanites among whom lying was universally practiced. She probably saw no evil in her act. Further, if she had told the truth the spies would have been killed by the king of Jericho. But such arguments are not convincing. To argue that the spies would certainly have perished if Rahab had been truthful is to ignore the option that God could have protected the spies in some other way. To excuse Rahab for indulging in a common practice is to condone what God condemns. Paul quoted a prophet of Crete who said that Cretans were inveterate liars, and then added, “This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith” (Titus 1:13). The lie of Rahab was recorded but not approved. The Bible approved her faith demonstrated by good works (Heb. 11:31), but not her falsehood. (However, some explain Rahab’s lying by saying that deception is allowable in war.) (The Bible Knowledge Commentary Old Testament or Here) What the Bible Teaches adds "It is a mistake to admire the outcome of Rahab’s lies, and from that point work back to her conduct, and view it as being acceptable to the Lord. Her motive in deceiving the soldiers, however noble, was misplaced as it put her wisdom and deceit in place of the overruling hand of the Lord. This can be a temptation for any servant of the Lord facing a situation that is seemingly impossible. Surely the Lord would understand and allow a servant to lie, if it is to work out the purpose of the Lord? To adopt this view is to forget the character of God. The Lord hates “a lying tongue” (Prov 6:17) and “lying lips are abomination to the Lord” (Prov 12:22). The end does not justify the means when it comes to the service of God, and all that Rahab’s lies did was to deprive her of seeing how the Lord would deliver the spies out of the hand of the king."....to the Jordan to the fords There are indications in Scripture that the Jordan could be forded at certain times and in certain places (Judg 3:28; 12:5–6). However, this does not mean that the nation of Israel could have forded the river without the intervention of the Lord, since the sheer scale of the crossing would have made that impossible, especially at that time of the year (Jordan 3:15). (What the Bible Teaches - Joshua) Holman Bible Commentary on ford - n a stream or river that permits crossing by foot. The Romans were the first to build bridges in Palestine. Before their time river crossings were generally limited to fords. Fords are mentioned in connection with three rivers in Palestine: the Arnon (literally “rushing torrent” Isaiah 16:2 ), the Jabbok (Genesis 32:22 ), the Jordan. All three rivers have swift currents and offer few fording places. Fords were thus strategic points. To secure the fords meant success in battle (Judges 3:28; Judges 12:5-6 ); their loss meant defeat (Jeremiah 51:32 ). International Standard Bible Encyclopedia on ford (ma`abar) (Genesis 32:22; "pass" (of Michmash), 1 Samuel 13:23; "stroke" (the Revised Version, margin "passing"), Isaiah 30:32 ); מעבּרה , ma‛bārāh (Joshua 2:7; Judges 3:28; Judges 12:5 , Judges 12:6; Isaiah 16:2; "pass" (of Michmash), 1 Samuel 14:4; "passages" (the Revised Version, margin "fords"), Jeremiah 51:32 ); עברה , ‛ăbhārāh (2 Samuel 15:28; 2 Samuel 17:16; "ferry-boat" (the Revised Version, margin "convoy"), 2 Samuel 19:18 ); from עבר , ‛ābhar , "to pass over"; compare Arabic ‛abar , "to pass over" and ma‛bar , "a ford"): In the journeyings of the children of Israel, in addition to the miraculous passages of the Red Sea and the Jordan, they had other streams to pass over, especially the Zered (Ḥisa' ) and the Arnon (Maujib ) (Numbers 21:12 , Numbers 21:13; Deuteronomy 2:24 ). The Jabbok (Zarḳa ) is frequently referred to, particularly in connection with Jacob (Genesis 32:22 ). The most frequent references are to the Jordan which, in time of flood, was impassable (Joshua 3:15 ). The lower Jordan is about 100 ft. wide, and from 5 to 12 ft. deep, so that in the absence of bridges, the places where it was possible to ford were of great importance. The passage of the Jordan is referred to in connection with Jacob (Genesis 32:10 ), Gideon (Judges 8:4 ), the children of Ammon (Judges 10:9 ), Abner and his men (2 Samuel 2:29 ), David (2 Samuel 10:17; 2 Samuel 17:22 ), Absalom (2 Samuel 17:24 ), and others. Jesus undoubtedly crossed the Jordan, and John is thought to have baptized at the ford of the Jordan near Jericho. The fords of the Jordan are specifically mentioned in Joshua 2:7 in connection with the pursuit of the spies who were hidden in Rahab's house, and in 2 Samuel 15:28; 2 Samuel 17:16 in connection with the flight of David. In the last two passages we have ‛ăbhārāh , the same word which, in the account of David's return (2 Samuel 19:18 ), is rendered "ferry-boat" (the Revised Version, margin "convoy"). George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 2 7. Unto the fords. Heb. על המעברות al hammaberoth, at the passages, or crossing places; whether such places were crossed by boats, or bridges, or fording. Probably there were several such places, and the pursuers may have divided themselves into different companies, and directed their course to each of them. Shut the gate. Doubtless with especial care, and perhaps setting an extra guard, both to bar out enemies that might be lurking in the neighborhood, and to prevent the escape of the spies, if perchance they still remained in the city. Joshua 2:8 Now before they lay down, she came up to them on the roof, Joshua 2 Resources - Multiple Sermons and Commentaries AN AMAZING ROOFTOP MEETING Now before they lay down, she came up to them on the roof - NLT - "Before the spies went to sleep that night." Note that the Septuagint has the verb koimao which means to fall asleep which agrees with the NLT paraphrase and clearly this meeting is under the cover of darkness. The spies were confident in Rahab's protection, so confident that they were able to lay down and sleep. Matthew Henry Concise Comments - Verses 8-21. Rahab had heard of the miracles the Lord wrought for Israel. She believed that his promises would certainly be fulfilled, and his threatenings take effect; and that there was no way of escape but by submitting to him, and joining with his people. The conduct of Rahab proved that she had the real principle of Divine faith. Observe the promises the spies made to her. The goodness of God is often expressed by his kindness and truth, Psalms 117:2; in both these we must be followers of him. Those who will be conscientious in keeping promises, are cautious in making them. The spies make needful conditions. The scarlet cord, like the blood upon the doorpost at the passover, recalls to remembrance the sinner's security under the atoning blood of Christ; and that we are to flee thereto for refuge from the wrath of a justly offended God. The same cord Rahab used for the saving of these Israelites, was to be used for her own safety. What we serve and honour God with, we may expect he will bless, and make useful to us. James Smith - Handfuls of Purpose - RAHAB Joshua 2:8–24 “Bone-weary on my wretched quest, An aching heart still longs for rest; Dark memories my soul appal, And old sins like to fire-sleet fall; I lay me, Lord, at Thy Cross down, Guilty, hell-worthy, all I own.” Joshua sent spies to view the land, but this did in no way help the promise of God. His Word is true whether we see it or not. We walk by faith, not by sight. No one can justify Rahab’s doubtful dealings with the King of Jericho (vv. 3–6); but no one is an angel because they are seeking after salvation. The God of all grace knows that it is only out of the depths of darkness and guilt that any one can come into the light of life. Let him that is without the sin of pretending to be what he is not cast the first stone. Let us follow her step by step into the higher life. She— I. Heard. “We have heard how the Lord dried up the waters of the Red Sea for you,” etc. (v. 10). The tidings of God’s great salvation had reached her ears. How shall they believe on Him of whom they have not heard? Tell out His wondrous doings among the people. The opening up of the Red Sea, and the opening up of the new and living way through the atoning blood of Christ, these things were not done in a corner. II. Confessed. “As soon as we heard our hearts did melt because of you” (v. 11). The tidings of what the Lord had done for His own people broke the backbone of their pride and caused their self-confident hearts to melt like wax within them. Oh, that it were so now! She makes honest confession of her utter helplessness and hopelessness. There is no attempt at self-justification. Without strength. III. Believed. “I know that the Lord hath given you the land” (v. 9). The terror of the Lord had fallen upon all the inhabitants of the land, but Rahab only believed. Hers was a faith produced by fear, but such faith will save as well as the faith that works through love. The fear of the Lord is the beginning of wisdom. Knowing, therefore, the terror of the Lord we persuade men. IV. Prayed “Now therefore, I pray you, swear unto me by the Lord,” etc. (v. 12). Having believed she now pleads for a place in this great deliverance that Jehovah was accomplishing for His people. It was a great request for a condemned harlot to make, but her faith made her bold. “By faith,” the apostle says, “the harlot Rahab perished not” (Heb. 11:31). Her request was not only for herself, but also for her “father’s house,” and even that was not all. She pleaded for an assuring evidence that her request would be granted, for she added, “and give me a true token.” There is a delightful simplicity about this sinful but anxious inquirer. An assuring token every believer may have (Heb. 6:18). The Spirit also beareth witness with our spirit. He is the TRUE TOKEN. V. Received. “The men answered her, Our life for yours, we will deal kindly and truly with thee” (v. 14). She has now received the promise. If she rested on the promise of men, surely the promise of God is greater. Faith lays hold on the Word of God. If they believe not Moses and the prophets, neither will they be persuaded though one rose from the dead. “He that believeth not God hath made Him a liar.” VI. Worked. “She let them down by a cord through the window” (v. 15). The apostle James fastens on this deed to prove that she was justified by her works (James 2:15). Her works justified her faith in the sight of the men she was dealing with, and justified her most nobly and perfectly too. Show me your faith without works (impossible), and I will show thee my faith by my works. Faith without the works that manifest life is dead. We are justified before God without works by faith only; but faith in God will be justified before men by works of love and kindness. Faith which worketh by love. VII. Obeyed. The men said, “Thou shalt bind this line of scarlet thread in the window, and bring thy father and thy mother,” etc. And she said, “According to your words so be it. And she bound the scarlet line in the window” (vv. 18–21). The sailor believes in the wind, so he spreads his sails to the breeze. Rahab honoured her father and mother by earnestly seeking their salvation as well as her own. The life of faith is a life of simple obedience. Put all right in the home of your heart, and take refuge under the scarlet line of Christ’s precious blood that ever speaketh for us. It is a fearful thing to count the blood of the covenant an unholy thing (Heb. 10:39). The scarlet line was to Rahab the sign of the covenant, so she bound it in the window immediately. VIII. Triumphed. “Joshua saved Rahab, and all that she had, and she dwelt in Israel” (Josh. 6:25). She received exceeding abundantly above all that she did ask or think, for she afterwards became the wife of a prince in Israel, and the mother of Boaz, who took to wife the graceful Ruth. Thus she was brought into the honourable and glorious line of our Lord’s genealogy (Matt. 1:5). All who believe are made the sons and daughters of God, brought into His family, and made partakers of the divine nature. Rahab, through her faith, was both saved and sanctified. Joshua 2:9 and said to the men, "I know that the LORD has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have melted away before you. I know : Ex 18:11 2Ki 5:15 Job 19:25 Ec 8:12 Heb 11:1,2 that the LORD: Ge 13:14-17 15:18-21 Ex 3:6-8 De 32:8 Ps 115:16 Jer 27:5 Mt 20:15 that the terror of you has fallen on us Ge 35:5 Ex 15:15,16 23:27 De 2:25 11:25 28:10 Jud 7:14 1Sa 14:15 2Ki 7:6 have melted away before you, Jos 2:11 1Sa 14:16 2Sa 17:10 Ps 112:10 Isa 19:1 Na 2:10 Joshua 2 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 23:27+ (GOD'S PROPHETIC PROMISE FULFILLED AS IT ALWAYS IS!) “I will send My terror ahead of you, and throw into confusion all the people among whom you come, and I will make all your enemies turn their backs to you. Deuteronomy 2:25+ This day I will begin to put the dread and fear of you upon the peoples everywhere under the heavens, who, when they hear the report of you, will tremble and be in anguish because of you.’ Deuteronomy 11:25+ “No man will be able to stand before you; the LORD your God will lay the dread of you and the fear of you on all the land on which you set foot, as He has spoken to you. JERICHO WAS DEMORALIZED Rahab’s faith is demonstrated in: the promise of Josh 2:9, the power of Josh 2:10, and the preeminence of Josh 2:11. What the Bible Teaches - In the first eight verses of the chapter there has been no indication of why Rahab would risk her life for these spies. In this section she opens her heart and Scripture records one of the longest uninterrupted statements of a woman in the Bible, as she explains to the spies her motive in hiding them and her hopes and fears for the future. As the verses unfold in the narrative, it becomes clear why the writer to the Hebrews included Rahab in the catalogue of men and women of faith, spoken of as a cloud of witnesses (Heb 12:1)...In the most unlikely place, was this most unlikely woman, who had heard of and trusted in the God she had never seen. In this she is an example of faith for, “faith cometh by hearing, and hearing by the word of God” (Ro 10:17). (What the Bible Teaches - Joshua) The writer of Hebrews alludes to Rahab's reception of the two spies as a manifestation of her faith writing "By faith (pistis) Rahab the harlot (porne) did not perish along with (sunapollumi from sun/syn = with + apollumi = detroy) those who were disobedient (disbelieving), after she had welcomed (dechomai) the spies in peace." (Hebrews 11:31+) Note that those who perished, which were all the citizens of Jericho (minus Rahab's household), were described as disobedient (apeitheo) which means they did not believe in the truth about Jehovah. Notice also that Rahab's faith was demonstrated by her "work" of "putting out the welcome mat" (which is the sense of the verb dechomai) for the two spies. And said to the men, "I know that the LORD has given you the land - This is amazing. She basically knew Yahweh's promise to Abraham, Isaac and Jacob to give Israel the land of Canaan! The NET says "I know the LORD is handing this land over to you." The Septuagint is even stronger because given is in the perfect tense, indicating given in the past with the effect enduring. Rahab speaks with complete assurance that the conquest of the land and the transfer of the "title deed" (so to speak) was as good as done! The Hebrew verb for "I know" is yada which speaks of an intimate understanding (cf use in Ge 4:1 - "Adam knew Eve his wife and she conceived") and in the Lxx is translated with the Greek verb epistamai which describes the acquisition of knowledge about something. How did Rahab acquire this knowledge? The text does not give us any insights. In some way Yahweh had made sure she was aware of this promise. It is very possible that the two spies gave a testimony to the promise of God to give Israel the land. James 2:25+ does not say Rahab received the two spies but that she "received the messengers." The word "messenger" is the Greek word aggelos/angelos which can describe an envoy or one who is sent, often with a message. This designation would support the premise that the two spies gave a testimony describing Yahweh and she received their message (see discussion of "She Was Informed" in the sermon by Mike Minnix). However, we cannot be dogmatic. Notice that this pagan harlot uses the Name LORD (instead of saying "your God") implying she personally knew something about Yahweh. ESV Study note - Rahab shows a remarkable awareness of Israel’s history and of the Lord’s intention to give Israel the land of Canaan (cf. Josh 1:2). Her confession is filled with the language and theology of the Pentateuch, especially Deuteronomy, and echoes Josh. 1:2. The narration itself does not clarify whether her confession implies spiritual conversion or simply recognition of the supreme power of Israel’s God, but her later integration into Israel (Joshu 6:17, 25) favors a genuine conversion (ED: And of course both Heb 11:31 and James 2:25 "seal the deal!"). Utley on “the LORD has given you the land” - How did a Canaanite prostitute know (1) God’s covenant name; (2) the covenant stipulations; and (3) their exodus experience? Apparently she heard by word of mouth from her customers. Rahab believed the promise – what did she believe? The Abrahamic Covenant. In Ge 12:7 "The LORD appeared to Abram and said, “To your descendants I will give this land.” Notice she does not say "I think God has given" but "I know that the LORD has given you the land." Joshua repeatedly mentions the truth that God has given Israel the land - Joshua 1:2, 11, 15, Joshua 2:9, 24. And that the terror of you has fallen on us - NET renders it "We are absolutely terrified of you!" Even without electronic communication, "bad news" travels fast, and as Rahab explains in the next verse, Israel's defeat of two powerful kings Og and Sihon was "bad news" for the pagans living in the land Yahweh promised to Israel! This demoralization of their enemy would have been "music to the ears" of the two spies. That terror would fall on the land was a fulfillment of the prophecy in Moses' song of deliverance... “Terror and dread fall upon them; By the greatness of Your arm they are motionless as stone; Until Your people pass over, O LORD, Until the people pass over whom You have purchased. (Ex 15:16+) God again predicted terror in the land in both Exodus and Deuteronomy... Exodus 23:27+ (HE WOULD PERSONALLY SEND TERROR!) “I will send My terror (eman) ahead of you, and throw into confusion all the people among whom you come, and I will make all your enemies turn their backs to you. Deuteronomy 2:25+ ‘This day I will begin to put the dread and fear of you upon the peoples everywhere under the heavens, who, when they hear the report of you, will tremble and be in anguish because of you.’ So the fact that terror had fallen on the people of the land would have been a clear sign of God's keeping His word in the prophecies (see above) He had given to Moses. This would serve to increase their faith that He would also fulfill His promise to give Israel the land. Butler has an interesting comment - “Yahweh had proved himself more powerful than any other claimants to deity. The irony of the situation existed in the fact that Israel’s enemies recognized this when Israel did not.” (Joshua, 1-12, Vol. 7A, 2nd Edition Word Biblical Commentary)) And that all the inhabitants of the land have melted away (mug) before you - This was priceless military intelligence! Joshua would soon hear the news in Joshua 2:24+ that not only were the citizens of Jericho demoralized but so were all the inhabitants of the land! The picture she painted was of a city of completely disheartened and demoralized citizens (and leaders) and ripe for the picking! Don Anderson - In these next verses we see the development of Rahab's faith: v. 9 In Joshua 2:9 - she believes in the PROMISE. In Joshua 2:10 - she believes in the POWER. And in verse 11 - she believes in the PREEMINENCE OF GOD . Believer's Study Bible - Rahab's faith was based on the knowledge of the Lord's mighty acts (Josh 2:9, 10). On that basis she decided that He alone is God (v. 11), and she acted on that decision to seek refuge in Him (vv. 12, 13). She is an example of the grace of God at work. Her salvation is not based on her character or merits: she lived in a doomed city (Lev. 18:24-26), practiced a condemned profession (James 2:25), and falsified her actions. In addition to her deliverance, Rahab was rewarded beyond measure when she was joined to Israel (6:25) and married into the household of Nahshon (Matt. 1:4, 5), whose sister Elisheba was married to Aaron (Ex. 6:23). Nahshon was assigned the first place in the order of Judah's host during the wilderness encampment (Num. 2:3; 7:12, 17; 10:14). By Salmon, Rahab became the mother of Boaz (Matt. 1:5) and ancestress of David (Ruth 4:21, 22; 1 Chr. 2:10-12) in the messianic line (Matt. 1:1-17; Luke 3:23-38). As one of the four women listed in the genealogy of Matt. 1, Rahab is in the company of Tamar, who acted as a harlot (Gen. 38:1-30), and Ruth, who was a virtuous Gentile. A Bad Joke about the man who went to the barber to get a shave. It seems the barber’s wife, Grace, was working in his place. She shaved the man and charged him $100.00. He started to complain about the price but decided against it. The next day he noticed that he did not need to shave again. Then the next day he also did not need a shave. This went on for two weeks. He went back to the barber shop and told the barber the amazing story. The barber said, “Oh, that was Grace who shaved you. Don’t you know that when you’ve been shaved by Grace, it is once shaved always shaved!” Well, hallelujah, though a shave may not last forever, the price Jesus paid for your sins does last forever! She had an eternal redemption. One of the great stories from the history of California involves a aged silver miner who died. He spent all his life searching for silver in the mountains of the Old West. He had become so obsessed with his search that his wife and children had left him. When he died the handful of people who came to bury him found in his possessions a note instructing them to bury him under his cabin. As the earth was overturned a lustrous gray material began to appear. It became known as the largest silver vein in California history. The miner had been a millionaire all his life, but he had never been able to claim his wealth. Someone here today has been searching for the meaning of life. Well, it is right under you nose. You will find it in Jesus. Rahab found it. Mel Trotter found it. Charles Colson found it. So can you. Just come to Him today by faith - believe and be saved. (Mike Minnix) Terror (dread)(0367) eman from ayom = dreadful, terrible) means fear, terror, dread, or horror and thus describes the dread of the darkness that fell on Abraham in Ge. 15:12. In Josh. 2:9 it was Jericho's fear of Israel. (cf Ezra 3:3). Eman is used to describe the terror of the Lord's judgment (Ex. 15:16; Ex 23:27; Job 9:34), the dread of the wrath of an earthly king (Pr 20:2) and something fearsome (Job 39:20). Figuratively Jeremiah wrote " it is a land of idols, and they are mad over fearsome idols." (Jer. 50:38). Eman - 17v - dread(2), fear(1), fearsome(1), terrible(1), terrified(1), terror(8), terrors(3). Gen. 15:12; Exod. 15:16; Exod. 23:27; Deut. 32:25; Jos. 2:9; Ezr. 3:3; Job 9:34; Job 13:21; Job 20:25; Job 33:7; Job 39:20; Job 41:14; Ps. 55:4; Ps. 88:15; Prov. 20:2; Isa. 33:18; Jer. 50:38 Melted away (04127)(mug) is a verb meaning to dissolve, to melt away; to faint, to become weak, to become disheartened. Mug describes the reaction to the awesome power of Yahweh - "Mountains quake because of Him and the hills dissolve" (Nah 1:5), "The Lord GOD of hosts, The One who touches the land so that it melts" (Amos 9:5) Amos 9:13 describes the topography in the Millennium when "all the hills shall melt." The mountains and hills totter, tremble, and shake at the sound of his voice (Nah 1:5; Ps 46:6; Ps 75:3). As all the forces of heaven and earth fought on the Lord’s side in the past, so in the day of the Lord’s future, final triumph even nature must tremble at his approach. Mug is figuratively describes the demoralization of the people of Canaan at the thought of Israel (Ex 15:15 = was like a prophecy that was now becoming true) and the city of Jericho (Josh. 2:9, 24). Mug describes the weakening and falling away of warriors in battle (1Sa 14:16; Isa 14:31; Jer 49:23). It refers to the shattering and dissolution of a nation or person before God’s actions (Job 30:22; Ps 107:26; Amos 9:5). The people of the entire earth melt in fear before the Lord in Ps. 46:6 and Ps 75:3. Literally mug describes rain softening the earth in Ps. 65:10. Mug is used in 16v - disheartened(1), dissolve(2), dissolved(2), melt(3), melted(2), melted away(4), melts(1), soften(1). Exod. 15:15; Jos. 2:9; Jos. 2:24; 1 Sam. 14:16; Job 30:22; Ps. 46:6; Ps. 65:10; Ps. 75:3; Ps. 107:26; Isa. 14:31; Jer. 49:23; Ezek. 21:15; Amos 9:5; Amos 9:13; Nah. 1:5; Nah. 2:6 George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 2 9. I know that the Lord hath given, &c. I know and am assured; I am perfectly satisfied; I have not a doubt. An emphatic declaration implying much more than a shrewd conjecture or strong suspicion from existing circumstances that such would be the result. The words are expressive of the strength of her faith. The sources from which she had obtained this information and assurance are sufficiently detailed in what follows, v. 9–12. Your terror. The dread of you. See Ex. 23:27; 34:24; Deut. 11:25; 28:7. All the inhabitants of the land faint. Heb. ‘are melted, dissolved, liquefied.’ Precisely the same expression is used, Ex. 15:15, in reference to this very event: ‘all the inhabitants of Canaan shall melt away.’ It expresses, in the strongest manner, the effect of the general consternation which had seized upon the devoted nations, in view of contending with such a powerful foe—one which was under the special conduct and protection of an Almighty arm. Their very hearts quailed before the approach of Israel, in a certain fearful looking for of judgment and vengeance at their hands. It was probably something more than a mere natural dread of a formidable enemy; it was a supernatural panic sent upon their spirits by the immediate power of God, a fearful presage of the destruction that awaited them. Joshua 2:10 "For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. For we have heard: Jos 4:24 Ex 14:21-31 15:14-16 what you did to the two kings of the Amorites: Nu 21:21-35 Dt 2:30-37 Dt 3:1-8 Joshua 2 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 4:23-24+ “For the LORD your God dried up the waters of the Jordan before you until you had crossed, just as the LORD your God had done to the Red Sea, which He dried up before us until we had crossed; 24 that all the peoples of the earth may know that the hand of the LORD is mighty, so that you may fear the LORD your God forever.” BAD NEWS OF ISRAEL'S VICTORIES For - Term of explanation. Rahab explains the reason for the terror and the disheartening of the citizens of Jericho. This also helps understand how she had some knowledge of Yahweh and His Name. We have heard how the LORD dried up the water of the Red Sea (See Red Sea) before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed (charam) - Rahab's faith was based on hearing, not on seeing (Ro 10:17+, cf Heb 11:1+, 2Co 4:18+). As Jesus later said "Blessed are they who did not see, and yet believed." (Jn 20:29) Rahab accepts by faith (not sight - 2Co 5:7+) the miracle by Yahweh in drying up the water of the Red Sea. It was the power of Israel's God that could perform such an incredible act that was especially frightening to the superstitious godless pagans. So despite the fact that the Red Sea miracle had been 40 years earlier, the victory of Israel over the most powerful nation on earth (Egypt) was still "bad news" to the pagans! Not only was the Egyptian army utterly destroyed, but also were the powerful nations ruled by Sihon and Og (see Nu 21:21–35+; Dt 2:30-37+ Dt 3:1-8+). We do well to recall that Og king of Bashan was a remnant of the Rephidim, a line of physical giants. The point is that the second generation of Israel had defeated what the majority of the first generation had feared (cf Nu 13:33+). Rahab accurately states that Israel did not just defeated the two Amorite kings, but showed no mercy and utterly destroyed them! And notice that unlike many today who are skeptical of God's ways ("How could God` exterminate an entire group of people?") Israel had basically annihilated them including the men, women and children so that they left no survivor (Dt 2:34+, cf Dt 3:6+). Israel's overwhelming victories was bad news for the Canaanites. Rahab obviously comprehended the fact that Israel would not compromise with Canaanites but obliterate them. Blaikie - The woman has had an eye to see and an ear to hear. She has not gazed in stupid amazement on the marvellous tokens of Divine power displayed before the world, nor accepted the sophistry of sceptics referring all these marvels to accidental thunderstorms and earthquakes and high winds. She knew better than to suppose that a nation of slaves by their own resources could have eluded all the might of Pharaoh, subsisted for forty years in the wilderness, and annihilated the forces of such renowned potentates as Sihon and Og. She was no philosopher, and could not have reasoned on the doctrine of causation, but her common sense taught her that you cannot have extraordinary effects without corresponding causes. It is one of the great weaknesses of modern unbelief that with all its pretensions to philosophy, it is constantly accepting effects without an adequate cause. Jesus Christ, though He revolutionised the world, though He founded an empire to which that of the Cæsars is not for a moment to be compared, though all that were about Him admitted His supernatural power and person, after all, was nothing but a man. The gospel that has brought peace and joy to so many weary hearts, that has transformed the slaves of sin into children of heaven, that has turned cannibals into saints, and fashioned so many an angelic character out of the rude blocks of humanity, is but a cunningly devised fable. What contempt for such sophistries, such vain explanations of facts patent to all would this poor woman have shown! How does she rebuke the many that keep pottering in poor natural explanations of plain supernatural facts, instead of manfully admitting that it is the Arm of God that has been revealed, and the Voice of God that has spoken! (Joshua 2 The Spies in Jericho) Abraham Kuyper has an interesting note - “The people who in Rahab’s time most frequently used such houses of prostitution were the traveling merchants. From them she had repeatedly heard of the marvelous nation which was approaching from Egypt, and of the God of Israel who had perfected such striking miracles." (Women of the Old Testament) J
Josué 2
Pink has a parallel with the Samaritan woman in John 4 - The needs be for those spies entering Jericho reminds one of John 4, and there are some striking parallels between what is recorded there and the case of Rahab . First, we are told of the Lord Jesus that "He must needs go through Samaria" (Jn 4:4KJV+). That "must" was not a geographical but a moral one. From all eternity it had been ordained that He should go through Samaria. There was one of God's elect there, and though she was "alienated from the commonwealth of Israel", being a Samaritan, yet she could not be ignored: "other sheep I have which are not of this fold, them also I must bring" (John 10:16) declared the good Shepherd. There were those in Samaria whom the Father had given Him from before the foundation of the world, and them He must save. (Gleanings in Joshua ) George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 2 3. For they be come, &c. This seems to have been said by way of answer to anticipated objections on her part, as if it were the height of treachery to her guests thus to deal with them. ‘But no, you need have no scruples on this score, for the men are not good men, as you may have supposed; they have come hither as enemies and spies, whom it will be no breach of the laws of hospitality to deliver up to justice.’ Joshua 2:4 But the woman had taken the two men and hidden them, and she said, "Yes, the men came to me, but I did not know where they were from. Ex 1:19 2Sa 16:18,19 17:19,20 2Ki 6:19 Joshua 2 Resources - Multiple Sermons and Commentaries GOD PROTECTED THE TWO SPIES But the woman had taken the two men and hidden (tsapan/sapan) them - In some manner, Rahab had determined the two men were not on native to the city and was led to hide them rather than expose them. She made the choice to risk her life temporally, not knowing this would be part of her journey of faith to save her life eternally! Rahab had taken the first steps on the path of divine blessing! And she said, "Yes, the men came to me, but I did not know where they were from - Rahab speaks some truth here admitting the men had come to her home. When she says that she does not know where they are from, this was the beginning of her lying. Ryrie - Rahab's actions, though not in conformity with the scriptural prohibition against lying, were evidence that she believed the God of Israel was the true God (vv. 10-13). The Bible commends her faith, not her lying (Heb. 11:31; James 2:25). God's grace is remarkably demonstrated in giving her faith, sparing her, and including her in the messianic line (Matt. 1:5). Hidden (concealed) (06845) tsapan/sapan means primarily to hide, to keep secret, to conceal something often of great value with a definite purpose (for protection or for sinister purposes). In Job 23:12+ and Ps 119:11+ it speaks of hiding (as one would precious treasure) the Word of God in one's heart. Norman Geisler - JOSHUA 2:4–5—How could God bless Rahab for lying? PROBLEM: When the spies came to Jericho, they sought refuge in the house of Rahab. When the king of Jericho commanded Rahab to bring out the men, she lied saying that the men had already gone and that she did not know where they went. However, when Israel finally destroyed Jericho, Rahab and all her family were saved alive. How could God bless Rahab for lying? SOLUTION: Some argue that it is not clear that God blessed Rahab for lying. God certainly saved Rahab and blessed her for protecting the spies and assisting in the overthrow of Jericho. However, nowhere does the Bible explicitly say that God blessed Rahab for lying. God could have blessed her in spite of her lie, not because of it. Actually, Rahab’s act of protecting the spies was a demonstration of great faith in the God of Israel. She firmly believed that God would destroy Jericho, and she exhibited that belief by siding with Israel against the people of Jericho when she protected the spies from being discovered. Others insist that Rahab was faced with a real moral conflict. It may have been impossible for her to both save the spies and tell the truth to the soldiers of the king. If so, God would not hold Rahab responsible for this unavoidable moral conflict. Certainly a person cannot be held responsible for not keeping a lesser law in order to keep a higher obligation. The Bible commands obedience to the government (Rom. 13:1; Titus 3:1; 1 Peter 2:13), but there are many examples of justified civil disobedience when the government attempts to compel unrighteousness (Ex. 5; Dan. 3, 6; Rev. 13). The case of the Hebrew midwives lying to save the lives of the male children is perhaps the clearest example (see comments on Ex. 1:15–21). Hard Sayings of the Bible - Was Rahab Right to Lie? Does God approve of dubious actions to accomplish his will in certain perilous situations? Can strong faith go hand in hand with the employment of methods which are alien to the integrity of God’s character and word? Are Rahab’s treason and lying in any way justifiable, perhaps as a “white lie”? The Bible is unhesitating in its praise of Rahab. Hebrews 11:31 praises her faith in God, while James 2:25 praises her for lodging and then sending off the spies in a different direction from those seeking them. But approval of Rahab in these areas does not mean that she enjoyed God’s approval in every area of her life. The areas of Rahab’s faith must be strictly observed. She won recognition by biblical writers because she trusted in the God of Israel more than she trusted her own king of Jericho. She had heard what God had done for Israel at the Red Sea and in defeating the two kings of the trans-Jordan (Josh 2:8–12). And she demonstrated her faith by receiving the spies and sending them out another way. Even Joshua 6:25 notes her actions and contrasts her response with that of Achan. No guilt should be assigned, therefore, to her treason in abandoning her people, who like herself had great reason for trusting the God of the Hebrews. When it comes to choosing between serving God or a local king, the answer must always be to serve the higher power, God (Acts 4:19). Rahab’s lie, on the other hand, cannot be so easily dismissed. She said, “I don’t know which way they went.” That was palpably false. Romans 3:8 warns us not to say, “Let us do evil that good may result.” Neither should we argue, especially from a descriptive or a narrative passage, that a text validates deceit under certain conditions. The so-called dutiful lie ignores how precious the truth is in God’s sight. Even lies told for very good purposes are not free from divine disapproval. Moreover, even if in the de facto providence of God, Rahab’s untruth allowed the two spies to escape harm, this does not therefore justify such a method. God is not reduced to unholy acts to fulfill his will. At most God allowed his purposes to be fulfilled in this most unusual manner, because his grace can operate in spite of the sinful maneuverings of men and women. Untruth cannot be vindicated simply because it is closely tied to the total result. To argue for lying in this manner would be not only poor exegesis and theology but worse theodicy. Any other conclusion would eventually validate David’s adultery because the next heir in the Messianic line, Solomon, resulted from David’s union with Bathsheba. We are specifically told that David’s sin was abhorrent to God. It happens we are not told the same about Rahab’s sin. This is no reason to vote differently in the two cases; each violates a clear commandment of God. We cannot say that protecting innocent lives is a greater good than the demand always to tell the truth. Scripture nowhere advocates or allows for such hierarchy. To do so would pit part of God’s nature against other parts of his nature. To say that lying is a lesser evil than being involuntarily implicated in murder is again an artificial and subjective construct. We need to follow all of God’s Word, and that Word involves respect for both life and truth, as difficult as that is in a world that often pits one moral absolute against another. Truth-telling is not only a covenantal responsibility (that is, a responsibility to those who are part of the family of God), but a universal responsibility for all times, all peoples, in all places. We must not form our own subjective hierarchies or personal priorities in assigning what we believe is the greater good or lesser evil. On the other hand, we may not surrender innocent lives just because an army or police force demands it. Rahab should have hidden the spies well and then refused to answer the question whether she was hiding them. She could, for instance, have volunteered, “Come in and have a look around,” while simultaneously praying that God would make the searchers especially obtuse. It is possible to maintain a position of non-conflicting absolutes. God will provide a way to avoid the conflicts (1 Cor 10:13). Joshua 2:4 Unexpected Help The woman took the two men and hid them. — Joshua 2:4 Today's Scripture: Joshua 2:1-14 In 1803, Thomas Jefferson commissioned Lewis and Clark to lead an expedition across an unexplored America to the Pacific coast. The expedition was called “Corps of Discovery”—and it lived up to its name. It cataloged 300 new species, identified nearly 50 Indian tribes, and traversed terrain that had never been seen by Europeans. They were joined along the way by a French fur trader and his wife Sacajawea. They soon found her to be invaluable as an interpreter and guide. During the trip, Sacajawea was reunited with her family. Her older brother had become the tribe’s chief, and he helped them acquire horses and a map of the uncharted West. Without Sacajawea’s and her brother’s unexpected help, the expedition may not have succeeded. The Bible tells of an expedition that also received unexpected help. The Israelites had sent spies into Jericho, a city in the land promised to them. Rahab agreed to ensure their escape in exchange for her family’s protection when Jericho fell. In this way the sovereign God of grace used her to prepare the way for a victory in Israel’s conquest and settlement of the Promised Land. When trials seem impossible And we can’t face the day, The Lord extends His helping hand And makes for us a way. —Sper When there seems to be no way, God can make a way. George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 2 4. And the woman took the two men and hid them. Heb. ותצפנו vattilzpeno, hid him, i. e. each one of them; implying probably that she hid them separately, at some distance from each other. The original for ‘took,’ should probably be rendered ‘had taken,’ and the whole clause inclosed in a parenthesis. She had, in all likelihood, learnt soon after their arrival the-object of their errand, and aware of the danger to which they would be exposed if discovered, she had, at an early hour, conveyed them to a place of concealment; not, however, before rumors of their presence began to circulate about the city. This is justly celebrated by the apostle as an instance of high and heroic faith, Heb. 11:31. So strong was her persuasion of the truth of what had been announced to her, so fully was she convinced, from what she had heard of the wonders wrought for Israel, that their God was the only true God, and consequently that his declared purpose in regard to Canaan would surely come to pass, that she ventures her life upon her faith. She knew that harboring them was exposing herself to the death of a traitor to her country, and yet she runs the risk. ‘She contemns her life for the present, that she may save it for the future; neglected her own king and country, for strangers which she never saw; and more feared the destruction of that city before it knew that it had an enemy, than the displeasure and mortal revenge of her king.’ Bp. Hall. It was thus that her faith justified itself by works. Had she merely assured the spies, that though she believed that both Jericho and Canaan would fall into their hands, yet in her circumstances she could show them no kindness, her faith would have been dead and inactive, and would not have justified her. James 2:25. But her conduct showed that it was active and lively, and the event proved that it was efficacious to her salvation. So, unless our faith leads us to incur hazards and make sacrifices for God, it is to be accounted of no avail. There came men unto me, but I wist not whence they were. Thus far, perhaps, her answer contains no violation of truth. She admits that two men came to her house, but at the time of their coming, she knew not whence they were. The verb in the original is in the past tense, and should be so rendered—‘I knew not.’ Joshua 2:5 "It came about when it was time to shut the gate at dark, that the men went out; I do not know where the men went. Pursue them quickly, for you will overtake them." shut: Jos 2:7 Ne 13:19 Isa 60:11 Eze 47:1,2,12 Rev 21:25 the men went out: Jer 50:20 Ro 3:7,8 Joshua 2 Resources - Multiple Sermons and Commentaries RAHAB'S SECOND " FIB" A fib is a small lie, but a lie is still a lie! Proverbs 6:16-19 says a lying tongue is one of the things God hates. It came about when it was time to shut the gate at dark, that the men went out; I do not know where the men went. - Rahab weaves her web of deceit to fool the king's men. She has at least two lies here and in addition misleads the king's men, so in a sense is also guilty of civil disobedience (cf Ro 13:1-2) Notice the lie, while still a falsehood, was clever, for it forced the king's men to begin their hunt for the spies outside of the city walls and afforded the two spies an opportunity to escape. Guzik on Rahab's lie - Rahab’s lie is not justified, but it does show courage. Consider that she was a pagan sinner in a city and culture wholly given over to the worship of false gods and immorality, with no previous contact with the word of God or the things of God. What is your excuse? Don Anderson speculates on Rahab's lie (he may have a point) - Lying is a natural part of Rahab's profession. There have been many times that wives have unexpectedly appeared at her door wondering if their husbands are in residence and Rahab has had to use deception over and over again to cover their tracks. It is second nature to her to lie and to deceive. Irving Jensen - There can be no question but that Rahab lied. Her lie was the protection of the spies. Did therefore the end (protection) justify the means (lying)? The answer must be negative, since lying is always sin, and sin is never justified by God. Rahab's actions must be interpreted in light of the total picture. First, one must believe that God could have protected the spies without Rahab's lie. Further, the commendation of Rahab's words in James 2:25 is not commendation of the lie which she adopted in the weakness of her flesh (and not beyond the scope of God's forgiveness), but of the selfless act of doing something to help God's cause in defiance of her own national ties. Compare also the actions of the Hebrew midwives (Exodus 1:17ff.) and the woman at Bahurim (2Sa 17:18-20) (Rest-Land Won -- Everyman's Bible Commentaries) Keil and Delitzsch comment correctly that "a lie is always a sin. Therefore even if Rahab was not actuated at all by the desire to save herself and her family from destruction, and the motive from which she acted had its roots in her faith in the living God (Heb. xi. 31), so that what she did for the spies, and thereby for the cause of the Lord, was counted to her for righteousness (‘justified by works,’ James ii. 25), yet the course which she adopted was a sin of weakness, which was forgiven her in mercy because of her faith.” John