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Spies Sent to Jericho

Then Joshua son of Nun sent two men secretly from Shittim as spies, saying, “Go, view the land, especially Jericho.” So they went, and entered the house of a prostitute whose name was Rahab, and spent the night there. ²The king of Jericho was told, “Some Israelites have come here tonight to search out the land.” ³Then the king of Jericho sent orders to Rahab, “Bring out the men who have come to you, who entered your house, for they have come only to search out the whole land.” ⁴But the woman took the two men and hid them. Then she said, “True, the men came to me, but I did not know where they came from. ⁵And when it was time to close the gate at dark, the men went out. Where the men went I do not know. Pursue them quickly, for you can overtake them.” ⁶She had, however, brought them up to the roof and hidden them with the stalks of flax that she had laid out on the roof. ⁷So the men pursued them on the way to the Jordan as far as the fords. As soon as the pursuers had gone out, the gate was shut.

⁸ Before they went to sleep, she came up to them on the roof ⁹and said to the men: “I know that the L ord has given you the land, and that dread of you has fallen on us, and that all the inhabitants of the land melt in fear before you. ¹⁰For we have heard how the L ord 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 that were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. ¹¹As soon as we heard it, our hearts melted, and there was no courage left in any of us because of you. The L ord your God is indeed God in heaven above and on earth below. ¹²Now then, since I have dealt kindly with you, swear to me by the L ord that you in turn will deal kindly with my family. Give me a sign of good faith ¹³that you will spare my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death.” ¹⁴The men said to her, “Our life for yours! If you do not tell this business of ours, then we will deal kindly and faithfully with you when the L ord gives us the land.”

¹⁵ Then she let them down by a rope through the window, for her house was on the outer side of the city wall and she resided within the wall itself. ¹⁶She said to them, “Go toward the hill country, so that the pursuers may not come upon you. Hide yourselves there three days, until the pursuers have returned; then afterward you may go your way.” ¹⁷The men said to her, “We will be released from this oath that you have made us swear to you ¹⁸if we invade the land and you do not tie this crimson cord in the window through which you let us down, and you do not gather into your house your father and mother, your brothers, and all your family. ¹⁹If any of you go out of the doors of your house into the street, they shall be responsible for their own death, and we shall be innocent; but if a hand is laid upon any who are with you in the house, we shall bear the responsibility for their death. ²⁰But if you tell this business of ours, then we shall be released from this oath that you made us swear to you.” ²¹She said, “According to your words, so be it.” She sent them away and they departed. Then she tied the crimson cord in the window.

²² They departed and went into the hill country and stayed there three days, until the pursuers returned. The pursuers had searched all along the way and found nothing. ²³Then the two men came down again from the hill country. They crossed over, came to Joshua son of Nun, and told him all that had happened to them. ²⁴They said to Joshua, “Truly the L ord has given all the land into our hands; moreover all the inhabitants of the land melt in fear before us.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

7. And the men pursued, etc. Their great credulity shows that God had blinded them. Although Rahab had gained much by deluding them, a new course of anxiety intervenes; for the gates being shut, the city like a prison excluded the hope of escape. They were therefore again aroused by a serious trial to call upon God. For seeing that this history was written on their report, it is impossible they could have been ignorant of what was then going on, especially as God, for the purpose of magnifying his grace, purposely exposed them to a succession of dangers. And now when they were informed that search was made for them, we infer from the fact of their being still awake, that they were in anxiety and alarm. Their trepidation must have been in no small degree increased when it was told them that their exit was precluded.

It appears, however, that Rahab was not at all dismayed, since she bargains with so much presence of mind, and so calmly, for her own safety and that of her family. And in this composure and firmness her faith, which is elsewhere commended, appears conspicuous. For on human principles she never would have braved the fury of the king and people, and become a suppliant to guests half dead with terror. Many, indeed, think there is something ridiculous in the eulogium bestowed upon her both by St. James and the author of the Epistle to the Hebrews, (James 2:25; Hebrews 11:31,) when they place her in the catalogue of the faithful. But any one who will carefully weigh all the circumstances will easily perceive that she was endowed with a lively faith.

First, If the tree is known by its fruits, we here see no ordinary effects, which are just so many evidences of faith. Secondly, A principle of piety must have given origin to her conviction that the neighboring nations were already in a manner vanquished and laid prostrate, since terror sent from above had filled all minds with dismay. It is true that in profane writers also we meet with similar expressions, which God has extorted from them that he might assert his power to rule and turn the hearts of men in whatever way he pleases. But while these writers prate like parrots, Rahab declaring in sincerity of heart that God has destined the land for the children of Israel, because all the inhabitants have fainted away before them, claims for him a supreme rule over the hearts of men, a rule which the pride of the world denies.

For although the experience of all times has shown that more armies have fallen or been routed by sudden and un-looked for terror than by the force and prowess of the enemy, the impression of this truth has forthwith vanished away, and hence conquerors have always extolled their own valor, and on any prosperous result gloried in their own exertions and talents for war. They have felt, I admit, that daring and courage are occasionally bestowed or withheld by some extraneous cause, and accordingly men confess that in war fortune does much or even reigns supreme. Hence their common proverb with regard to panic terrors, and their vows made as well to Pavor (Dread) as to Jupiter Stator. ³⁹³⁹ French, “Et y a eu un proverbe commun entre eux, pour signifier les frayeurs soudaines dont le cause n’apparoit point; (car ils les appeloyent Epouvantemens Paniques;) aussi ils faisoyent voeus a un Juppiter qu’ils appeloyent Stator, c’est a dire Arrestant; et a une deesse qu’ils nommoyent Pavor, c’est a dire Peur afin que les armees tinssent bon, et ne s’en fuissent de peur;” “And there was a common proverb among them to denote the sudden alarms of which the cause does not appear; for they called them Panic Terrors; in like manner they made vows to a Jupiter, whom they called Stator, that is, Staying; and to a goddess whom they named Pavor, that is Fear, in order that armies might stand good, and not flee from fear.” — Ed. But it never became a serious and deep-seated impression in their minds, that every man is brave according as God has inspired him with present courage, or cowardly according as he has suppressed his daring. Rahab, however, recognizes the operation of a divine hand in striking the nations of Canaan with dismay, and thus making them as it were by anticipation pronounce their own doom; and she infers that the terror which the children of Israel have inspired is a presage of victory, because they fight under God as their Leader.

In the fact, that while the courage of all had thus melted away, they however prepared to resist with the obstinacy of despair; we see that when the wicked are broken and crushed by the hand of God, they are not so subdued as to receive the yoke, but in their terror and anxiety become incapable of being tamed. Here, too, we have to observe how in a common fear believers differ from unbelievers, and how the faith of Rahab displays itself. She herself was afraid like any other of the people; but when she reflects that she has to do with God, she concludes that her only remedy is to eschew evil by yielding humbly and placidly, as resistance would be altogether unavailing. But what is the course taken by all the wretched inhabitants of the country? Although terror-struck, so far is their perverseness from being overcome that they stimulate each other to the conflict.

³⁹ French, “Et y a eu un proverbe commun entre eux, pour signifier les frayeurs soudaines dont le cause n’apparoit point; (car ils les appeloyent Epouvantemens Paniques;) aussi ils faisoyent voeus a un Juppiter qu’ils appeloyent Stator, c’est a dire Arrestant; et a une deesse qu’ils nommoyent Pavor, c’est a dire Peur afin que les armees tinssent bon, et ne s’en fuissent de peur;” “And there was a common proverb among them to denote the sudden alarms of which the cause does not appear; for they called them Panic Terrors; in like manner they made vows to a Jupiter, whom they called Stator, that is, Staying; and to a goddess whom they named Pavor, that is Fear, in order that armies might stand good, and not flee from fear.” — Ed.