2:1-7 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, Jas 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.

Verse 4. - And the woman took the two men. The majority of commentators are of opinion that here, as in ver. 1, we must render by the pluperfect. For, as Calvin remarks, Rahab would hardly have dared to lie so coolly had she not previously taken precautions to conceal her guests. And therefore she must have told a twofold falsehood. She must have discovered, or been made acquainted with, their errand, and therefore have "known whence they were," in addition to her assertion that she did not know where they were now. And hid them. The original is remarkable and very vivid. And hid him, i.e., each one in a separate place. No doubt the detail comes from an eyewitness, so that if the Book of Joshua he not a contemporary work, the writer must have had access to some contemporary document.

And the woman took the two men,.... Or "she had taken" them (z) before the messengers came, upon a rumour she understood was gone abroad, that she had got Israelitish spies in her house, and so might expect to be visited and searched by the king's officers, and therefore took this precaution:

and hid them; the Hebrew word is singular, "him" (a): hence the Jews, who take these two spies to be Caleb and Phinehas, say, that only Caleb was hid, and Phinehas, though he was before them, was not seen, being an angel, Malachi 2:7; but the sense is, that she hid each of them, and very probably singly and apart, that if one was found, the other might escape, as Ben Gersom observes; and Abarbinel is of opinion that she hid them twice, now in the middle of her house, one in one place, and the other in another, for the reason before given, and after this hid them in the roof of her house, as afterwards related:

and said thus, there came men unto me; that is, into her house, this she owned:

but I wist not whence they were; of what country they were, whether Israelites or not; which whether she knew or not is not certain; it is probable she did, and told an untruth, as she also did in Joshua 2:5.

(z) "duxerat, tulerat"; so Syr. Ar. Kimchi, & Ben Melech. (a) "et abscondit eum", Montanus; "abdiderat eum", Vatablus.

4-6. the woman took the two men, and hid them—literally, "him," that is, each of them in separate places, of course previous to the appearance of the royal messengers and in anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the royal messengers did not demand admittance to search but asked her to bring the foreigners out.

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