Josué 2
Bob Utley · Citado em PreceptAustin
Josué 2
Utley on harlot - Later Judaism tried to make her an “innkeeper” (Meg. 14b, 15a; Josephus; Rashi), but this is typical of their attempts to remove embarrassing events from the OT (cf. Exodus 32). The term is definitely “harlot” (BDB 275). This would have been one place the spies could go as strangers and be welcome without question. Donald Campbell - Some, from the time of Josephus to the present, have attempted to soften the situation by arguing that Rahab was only an innkeeper, but the New Testament references to her (Heb. 11:31; James 2:25) indicate that she was an immoral woman. This in no way impugns the righteousness of God who used such a person in the fulfillment of His purposes. Instead this incident serves to bring His mercy and grace into bold relief (cf. Matt. 21:32; Luke 15:1; 19:10). (The Bible Knowledge Commentary Old Testament or Here) Matthew Henry Concise Comments - Verses 1-7. Faith in God's promises ought not to do away, but to encourage our diligence in the use of proper means. The Providence of God directed the spies to the house of Rahab. God knew where there was one that would be true to them, though they did not. Rahab appears to have been an innkeeper; and if she had formerly been one of bad life, which is doubtful, she had left her evil courses. That which seems to us most accidental, is often overruled by the Divine providence to serve great ends. It was by faith that Rahab received those with peace, against whom her king and country had war. We are sure this was a good work; it is so spoken of by the apostle, James 2:25; and she did it by faith, such a faith as set her above the fear of man. Those only are true believers, who find in their hearts to venture for God; they take his people for their people, and cast in their lot among them. The spies were led by the special providence of God, and Rahab entertained them out of regard to Israel and Israel's God, and not for lucre or for any evil purpose. Though excuses may be offered for the guilt of Rahab's falsehood, it seems best to admit nothing which tends to explain it away. Her views of the Divine law must have been very dim: a falsehood like this, told by those who enjoy the light of revelation, whatever the motive, would deserve heavy censure. Harlot (02181) zanah is a verb meaning to fornicate, to prostitute and refers to marital infidelity or unfaithfulness. It was word used elsewhere in the OT to describe prostitution (Lev 21:7, Pr 7:10). Many of the uses of zanah are figurative describing Israel 's (Jehovah's "wife") commission of "spiritual prostitution" by having "intercourse" so to speak with other gods (cp 1 Co 6:16). Indeed, idolatry is looked upon as prostitution (Isa 50:1, 2, 3; 54:6, 7, 8; Jer 2:1, 2, 3; 3:1ff; Hos 2:1ff; Jas 4:4+; Rev 2:4+). In addition zanah describes Israel’s improper relationships with other nations (Isa. 23:17; Ezek. 23:30; Nah. 3:4). "The thought seems to be of having relations with these nations for the sake of political and monetary benefit, although in the case of Nineveh the added element of alluring, deceitful tactics leading on to oppressive dominance is implied." "A third figurative meaning is found in Isa 1:21, where the Israelites’ departure from God’s approved moral standards is called harlotry." (TWOT) Zanah is most often used for women and only twice in reference to men (Nu 25:1+) W E Vine adds that "zanah means “to go a whoring, commit fornication, be a harlot, serve other gods.” This is the regular term denoting prostitution throughout the history of Hebrew, with special nuances coming out of the religious experience of ancient Israel." Harlot/Prostitute (4204) porne from perano - to sell. Porno-, as prefix in pornographic) is a woman who practices sexual immorality as a profession. BDAG adds it can be used figuratively of " a political entity hostile to God, prostitute, whore, fig. ext. of 1 (Isa 1:21; Isa 23:15f; Jer 3:3; Ezk 16:30-31, 35) as the designation of a government that is hostile to God and God’s people Rv 17:15-16." Babylon is called pórnē, the great harlot, being the chief seat of idolatry since porneía is symbolic of idolatry (Rev. 17:1, 5, 15, 16; 19:2). What is the whore of Babylon / mystery Babylon? | GotQuestions.org. All uses of porne in the Septuagint - Note 4x in Joshua all referring to Rahab- Gen. 34:31; Gen. 38:15; Gen. 38:21; Gen. 38:22; Lev. 21:7; Lev. 21:14; Deut. 23:2; Deut. 23:17; Deut. 23:18; Jos. 2:1; Jos. 6:17; Jos. 6:23; Jos. 6:25; Jdg. 11:1; Jdg. 16:1; 1 Ki. 3:16; 1 Ki. 12:24; 1 Ki. 21:19; 1 Ki. 22:38; Prov. 5:3; Prov. 6:26; Prov. 29:3; Isa. 1:21; Isa. 23:15; Isa. 23:16; Isa. 57:3; Jer. 3:3; Jer. 5:7; Ezek. 16:30; Ezek. 16:31; Ezek. 16:35; Ezek. 23:43; Ezek. 23:44; Hos. 4:14; Joel 3:3; Nah. 3:4; Bob Marcaurelle - This woman had heard about Israel’s God, believed Israel’s God was God, trembled before Him and wanted mercy from Him. She was ready to respond to the little bit of gospel light she had received, as best she could. And God saw to it that His messengers got to her. That’s what true evangelism is. It is not begging and forcing people to accept Christ. It is being willing to be used of God to find those precious people He has made ready to receive Him. Jesus told His disciples He HAD to go through Samaria to get to Judah. Why? Because there was a woman there, much like Rahab. She had had five husbands and now had a live-in boy friend. But she had a heart hungry for God and by a well Jesus led her to faith and salvation (Jn. 4). In Acts 8 we see Philip leading a great revival, years later in Samaria. God comes to him and sends him down to a lonely desert road. Why? Because there is an Ethiopian man down there, a foreigner to the people of God and he is riding in his chariot reading a Bible he doesn’t understand. And so Philip sees him, runs to him (we get excited over soul winning when we see God at work), preaches Jesus to him, and places him beneath the baptismal waters, a new convert to the Lord. Related Resources: What is the significance of Shittim in the Bible? | GotQuestions.org The Providence of God What is the significance of Jericho in the Bible? | GotQuestions.org Fausset Bible Dictionary Jericho Holman Bible Dictionary Jericho Hastings' Dictionary of the Bible Jericho Hastings' Dictionary of the NT Jericho (2) Jericho International Standard Bible Encyclopedia Jericho Kitto Biblical Cyclopedia Jericho McClintock and Strong's Bible Encyclopedia Jericho Jericho (2) The Jewish Encyclopedia Jericho Related Resources - Rahab American Tract Society Rahab Bridgeway Bible Dictionary Rahab Easton's Bible Dictionary Rahab Fausset Bible Dictionary Rahab Hastings' Dictionary of the Bible Rahab Hastings' Dictionary of the NT Rahab International Standard Bible Encyclopedia Rahab Kitto Biblical Cyclopedia Rahab McClintock and Strong's Bible Encyclopedia Rahab USE OF NUMBERS IN JOSHUA - 3 days (Joshua 1:11, 2:22; 3:2, 9:2) 3 sons of Anak (Joshua 15:14) 3 men from each tribe (Joshua 18:4) 2 cities (Joshua 15:60, 21:25, 27) 2 spies (Joshua 2:1, 4, 10, 23, 6:22); 2 kings of the Amorites (Joshua 9:10) 2 tribes (John 14:3, 4, 21:16) 4 cities (Joshua 19:7, 21:18, 22, 24, 29, 31, 35, 37, 39) 5 kings (Joshua 10:5, 16, 17, 22, 23) 5 trees (Joshua 10:26) 5 lords (Joshua 13:3) 6 days march around Jericho (Joshua 6:3, 14); 6 cities (Joshua 15:59, 62) 7 priests to lead the march (Joshua 6:4, 6, 8, 13); 7 trumpets (Joshua 6:4, 6, 8, 13) 7 times (Joshua 6:4, 15 - twice) 7 tribes (Joshua 18:2) 7 portions (Joshua 18:5) 7 divisions (Joshua 18:6, 9) on the seventh day the people marched seven times around the city (Joshua 6:16); on the seventh day Jericho fell (Joshua 6:17); 9 tribes (Joshua 13:7, 14:2) 9 cities (Joshua 15:44, 54, 21:16) 10 cities (Joshua 15:57, 21:5) 10 portions (Joshua 17:5) 10 sons of Kohath (Joshua 21:26) 10 chiefs (Joshua 22:14) 12 men and memorial stones (Joshua 4:2); 110 years old (Joshua 24:29) 3,000 soldiers against Ai (Joshua 7:3); 36 soldiers were killed (Joshua 7:5); 40 years old - Caleb (Joshua 14:7) 85 years old - Caleb (Joshua 14:10) 30,000 soldiers fought against Ai (Joshua 8:3). There are a few other numbers but these are most QUESTION - Why did the Israelite spies visit the house of Rahab the prostitute? ANSWER - Before Israel’s battle against the city of Jericho, Joshua sent two spies into the city to investigate (Joshua 2). When these two spies’ presence was discovered, the spies hid in Rahab the harlot’s house to avoid capture. It may seem strange that the spies found refuge in the house of a prostitute—what were they, people of God, doing there? The answer may be quite simple. To state the obvious, perhaps the spies were seeking the services of a prostitute. There is another possible explanation, however. The house of a harlot was probably a good place to avoid detection—a couple of travelers entering such a house would probably not arouse much suspicion. The spies, seeking anonymity, figured a house of prostitution would be a good place to find it. Also, Rahab’s house was situated on the city wall (Joshua 2:15), providing an escape route. As it turned out, the spies’ choice of a hiding place was God-ordained. Rahab’s assistance to these spies was of tremendous importance. She hid the spies on her roof, and, when the king’s guards came to her house, she sent the guards in a different direction. Thus, she protected the lives of the two Israelite spies. In her conversation with the spies, Rahab declared her faith, saying, “The LORD your God is God in heaven above and on the earth below” (Joshua 2:11). As a result of Rahab’s faith and actions, the two men promised to protect Rahab and her family when the Israelites returned. They told her, “If you don’t tell what we are doing, we will treat you kindly and faithfully when the LORD gives us the land” (Joshua 2:14). At the battle of Jericho, the walls of the city fell down, and the people of Jericho were defeated. Rahab’s family, however, was spared: “But Joshua spared Rahab the prostitute, with her family and all who belonged to her, because she hid the men Joshua had sent as spies to Jericho—and she lives among the Israelites to this day” (Joshua 6:25). Rahab’s name would later be mentioned in three important places in the New Testament. First, Matthew 1:5 mentions her as the mother of Boaz, making her the great-great-grandmother of King David. More importantly, Rahab was a direct ancestor of Jesus Christ. Rahab is mentioned in the “hall of faith” of Hebrews 11. Verse 31 notes, “By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.” Rahab’s actions are mentioned in James 2:25–26 as an example of true, living faith: “Was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? As the body without the spirit is dead, so faith without deeds is dead.” Her actions saved lives and revealed her heart of faith. Despite her background, her faith and actions worked together to reveal her as a woman who believed in God. Rahab’s example helps us still today. No matter our past, God asks us to believe in Him and live out our faith through action. When we do, God can use us in powerful ways to change lives both now and for eternity. GotQuestions.org George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 2 1. And Joshua the son of Nun sent, &c. Or, Heb. וישלח vu-yishlah, had sent. The original will well admit of this rendering, and it is adopted by the current of commentators. Luther’s translation is very express in this sense; ‘But Joshua the son of Nun had previously sent spies,’ &c. And this seems, on the whole, the most probable construction. Nothing is more frequent in the sacred writings than such transpositions (technically termed hysterology), so that interpreters have felt warranted to state as a general canon, that there is no certain order, no former nor latter, in the histories of the Scripture. Masius contends that the whole series of events mentioned in this chapter occurred prior to the order given by Joshua, ch. 1:10, for providing food and getting ready to cross the Jordan within three days. But even if this view be admitted, it is somewhat difficult to determine the precise date of the sending forth of the spies. Each of the following suppositions has its advocates. (1.) The spies were dispatched and returned to the camp before the order, ch. 1:10, was issued. The objection which Schmid brings to this is, that it would suppose Joshua to have acted in this matter without Divine direction; for there is no hint in the narrative of his having received any express intimation relative to his movements prior to the instructions given in the first chapter, and it is quite improbable that Joshua would have decided upon such a step upon his own responsibility. He, therefore, with many others, adopts the following alternative. (2.) On the morning of the same day on which the breaking up of the encampment is announced, Joshua sends forth the spies. This he did in obedience to a Divine suggestion, which, though not recorded, is, like many other things, to be inferred from the execution. The spies came to Jericho in the afternoon of the same day, which the distance, according to Josephus, would well admit, and intended to lodge with Rahab that night. But being alarmed on account of the search ordered by the king of Jericho, they fled to the mountains the same evening, and remained there in concealment that night and the whole of the next day, and in the early part of the third day returned to the camp east of the Jordan. It is indeed said, v. 22, that they ‘abode three days’ in the mountains; but this may properly be understood of one whole day, and parts of two others, as is evident from the case of our Saviour, who is said to have lain three days in the earth, Mat. 27:63, which is obviously to be understood in the same way. Comp. Mat. 12:40. If this be the right explanation, Joshua may be supposed to have commenced his march on the evening of the third day, or on the morning of the fourth, and still have accomplished his purpose of setting out within the time specified, as we have already remarked that the phrase ‘within three days’ may imply the period of three days complete. This is the solution maintained by Masius and most of the Jewish commentators, and is perhaps the most probable, although it is still liable to one objection. Joshua’s sending out the spies implies that his movements would be governed by their reports. But he could have had no assurance that he should receive this report within the space of three days, and yet he gives peremptory orders for moving forward within that time. Of what use then was the information which was to be gained from the reports of the spies? To this it may be replied, that as the distance from the encampment to Jericho was but of a few hours’ travel, three days’ time was so large an allowance for the accomplishment of their mission, that he could not reasonably be supposed to run any risk in fixing the time of departure at the close of that period. This is perhaps sufficient, and as every mode of understanding the matter is clogged with some difficulty, we are content to abide by that now given. Out of Shittim. Called elsewhere Abel-Shittim, unless the latter were the name of the adjoining valley. Its precise location cannot now be identified, and nothing more is known of it than that it was situated in the extensive plain of the Jordan. It is supposed to be the Abila of Josephus, and lay, according to him, about sixty stadia, or little upwards of seven miles from the Jordan, within the boundaries assigned to the tribe of Reuben. See Note on Num. 25:1. It is supposed to have derived its name from the great quantity of trees, called Shittim-wood, growing in the vicinity. Two men to spy secretly. The Heb. term for ‘spies’ is מרגלים meraggelim, from רגל regel, a foot, implying those who travelled on foot, for the purpose of espial. See Note on Gen. 42:9. The original of ‘secretly’ is חרש hëresh, signifying in strictness silently, and has reference either to the manner of their being sent, viz. in a secret, silent way, without the privity of the people; or to the mode of discharging their duty, that is, noiselessly, stealthily. The former is probably the leading import, as it is a matter of course, and unnecessary to be intimated, that spies should perform their errand in a secret manner. But it was not superfluous to mention that the spies were sent out without the knowledge of the people, as from the recollection of his own case when dispatched by Moses, Joshua might have apprehended very disheartening effects upon the timid minds of the Israelites when they came to hear the reports brought back. On the general policy of sending these spies on this occasion, when an express assurance had been given to Joshua that every place on which the sole of his foot should tread should come into his possession, and that no man should be able to stand before him, we may remark, that it is but in accordance with the ordinary arrangements of infinite wisdom as displayed in the history of its dispensations; and we must consider Joshua, in all this transaction, as acting not from himself, but from the impulse or the express direction of a higher power. The certainty of a promised or predicted issue does not supersede the use of prudent means in the attempt to compass it. To neglect the use of the appropriate means is to contravene the established order of the Divine councils, and to tempt God rather than honor him. Even when a cloudy pillar was vouchsafed to the Israelites, to conduct their march through the wilderness, yet it would seem from Num. 10:31, that scouts were employed who were to serve as ‘eyes’ to the congregation by going before and designating the proper places for encamping. In the present instance Joshua is prompted to do just what any discreet and skilful leader would have done in similar circumstances. Being about to besiege a fortified place, he takes the requisite measures for acquainting himself with its true position, its strong and its weak points, that he may order his tactics accordingly. He was indeed well aware that his victory was certain, and that it was the arm of Jehovah, and not his own, that would achieve it; but he was equally assured that faith did not preclude effort, and that he was to proceed in the enterprise just as if every thing depended on his unaided prowess and skill. This is ever the true mode of evincing a believing dependence on the Divine blessing; to act as if all were owing to ourselves, to feel and acknowledge that all is owing to the favor and effectual working of God himself. View the land, even Jericho. Heb. ‘The land and Jericho.’ Explore the land or country about Jericho, but more especially the city itself. Thus 1 Kings 11:1, ‘But king Solomon loved many strange women, and the daughter of Pharaoh,’ i. e. especially the daughter of Pharaoh. 2 Sam. 2:30, ‘And when he had gathered all the people together, there lacked of David’s servants nineteen men, and Asahel.’ Mark 16:7, ‘Go your way, and tell his disciples and Peter,’ &c., i. e. especially inform Peter. They were to observe its site, its various localities, its avenues of approach, its fortifications, the state of the inhabitants—every thing, in fine, which would be of service to them in concerting the best mode of attack. The Heb. form of the name of this city is יריחו yeriho (elsewhere ירחו yerëho and יריחה yerihoh), and is derived, according to Gesenius, from ירח yârëah, the moon, from the shape of the plain on which it stood, or more probably according to others from ריח riah, scent, smell, from the sweet smell of the balsam, or palmtrees, the latter of which abounded there in such profusion that it is sometimes spoken of as the ‘city of palm-trees,’ Deut. 34:3; Judg. 1:16. It seems not to have been situated immediately upon the river, but at the distance of six or eight miles, at the base of the Quarantina range of mountains. The modern Jericho, now called Rihah, is a miserable village of about fifty dwellings and two hundred inhabitants; but according to the most intelligent travellers it does not occupy the site of the ancient city. The latter is believed to have stood at least four miles nearer Jerusalem, at the very foot of the mountains, although it is admitted to be impossible distinctly to identify it. The modern Jericho is thus described by Prof. Robinson (Trav., Vol. II., p. 279): ‘We now returned through the village, which bears the Arabic name of Eriha, or, as it is more commonly pronounced, Riha, a degenerate shoot both in name and character of the ancient Jericho. Situated in the midst of this vast plain, it reminded me much of an Egyptian village. The plain is rich and susceptible of easy tillage and abundant irrigation, with a climate to produce any thing. Yet it lies almost desert; and the village is the most miserable and filthy that we saw in Palestine. The houses or hovels are merely four walls of stones taken from ancient ruins, and loosely thrown together, with flat roofs of cornstalks or brushwood spread over with gravel. They stand quite irregularly, and with large intervals; and each has around it a yard enclosed by a hedge of the dry thorny boughs of the Nubk. In many of these yards are open sheds with similar roofs; and the flocks and herds are brought into them at night, and render them filthy in the extreme. A similar but stronger hedge of Nubk branches surrounds the whole village, forming an almost impenetrable barrier. The few gardens round about seemed to contain nothing but tobacco and cucumbers. One single solitary palm now timidly rears its head, where once stood the renowned “City of Palm-trees.” Not an article of provision was to be bought here, except new wheat unground.’ The plain upon which Jericho stood is very extensive, and as numerous ruins are strewed over at a greater or less distance from the fountain by which it was distinguished, it is probable that in consequence of the malediction denounced against him who should rebuild its gates, the location was subsequently changed, and perhaps more than once. And lodged there. Heb. וישכבו שמה va-yishkebū shâmmâh, and lay down there. That is, they went in with the design of lodging there, and probably had actually lain down and composed themselves to rest, when the arrival of the king’s messengers defeated their purpose, interrupted their repose, and made it necessary for them to save themselves by flight. Thus Gen. 37:21, ‘And Reuben heard it, and he delivered him out of their hands,’ i. e. he purposed to deliver him. Joshua 2:2 It was told the king of Jericho, saying, "Behold, men from the sons of Israel have come here tonight to search out the land." the king: Ps 127:1 Pr 21:30 Isa 43:13 Da 4:35 Proposed Plan of Ancient Jericho (see note) THE MISSION OF THE SPIES IS COMPROMISED It was told the king of Jericho, saying, "Behold, ("Note well" - NET) men from the sons of Israel have come here tonight to search out the land - Note that not only are the two spies identified as Israelites but their purpose was also discovered. How did the men of Jericho know there were Israeli spies? The text does not tell us, but supposedly they had an unusual appearance (Jewish facial features are often quite distinctive, their speech or their dress), which drew attention of the citizens. And from the following context it is clear the two spies were followed to Rahab's house. The major cities of Canaan were in reality small "kingdoms," each ruled by a local king (attested also in the Amarna letters of the 14th century B.C ) Utley on king - This was the common Canaanite governmental city-state title (like the Philistines). He was very nervous over such a large body of people camped so close to his city, especially in light of what they had done to the native kingdoms on the eastern side of the Jordan.
Josué 2
Utley notes that "The term “rope” (chebel) in Joshua 2:15 is different from the term (tiqwah) used in Josh 2:18 and Josh 2:21. The first (chebel) implies a corded strong rope, the second (tiqwah) a much smaller, weaker rope, or thick thread. By putting out this small rope/thread it did not draw undue attention to her home by the inhabitants of Jericho. The color scarlet (saniy/shaniy) is often associated with the tabernacle color, but must have also been a common color for thread (cf. Ge 38:28, 30). These spies may have had it with them. The dye color came from a worm It is interesting that two ropes hung from the harlot's house resulted in two "salvations," first of the two spies and then of Rahab and her household.