concerning this matter, and were confident that Joshua would ratify what they did, else they had not dealt honestly; the general law, that they should make no covenant with the Canaanites, (Deut. 7. 2.) did not forbid them to take under their protection a particular person, that was heartily come into their interests, and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here,
1. The promises they made her. In general, "We will deal kindly and truly with thee, v. 14. We will not only be kind in promising now, but true in performing what we promise, and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth, (Ps. 117. 2.) and in both these we must be followers of him. In particular, "If a hand be upon any in the house with thee, his blood shall be on our head, v. 19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load."
2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find ourselves perplexed and entangled when it is too late after vows to make inquiry. They that will be conscientious in keeping their promises, will be cautious in making them, and perhaps may insert conditions which others may think frivolous.
Their promise is here accompanied with three provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down, in the window of her house, v. 18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in military executions, might offer any violence to the house that was thus distinguished. This was like the blood sprinkled upon the door-post which secured the first-born from the destroying angel, and being of the same colour, some allude to this also, to represent the safety of believers, under the protection of the blood of Christ sprinkled on the conscience. The same cord that she made use of for the preservation of these Israelites, was to be made use of for her preservation. What we serve and honour God with, we may expect he will bless and make comfortable to us. (2.) That she should have all those whose safety she had desired in the house with her, and keep them there; and that at the time of taking the town, none of them should dare to stir out of doors, v. 18, 19. This was a necessary proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle themselves with their neighbours, there was no remedy, but the sword would devour one as well as another. It was a reasonable proviso, that since they were saved purely for Rahab's sake, her house should have the honour of being their castle; and that if they would not perish with them that believed not, they should thus far believe the certainty and severity of the ruin coming upon their city, as to retire into a place made safe by promise, as Noah in the ark, and Lot into Zoar, and should save themselves from this untoward generation, by separating from them. It was likewise a significant proviso, intimating to us that those who are added to the church that they may be saved, must keep close to the society of the faithful, and having escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel, v. 14, 20. If thou utter this our business, that is, "If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows, and so confound us, then we will be quit of thine oath." They are unworthy of the secret of the Lord, that know not how to keep it to themselves when there is occasion.
IV. She then took effectual care to secure her new friends, and sent them out another way, James 2. 25. Having fully understood the bargain they made with her, and consented to it, v. 21. she then let them down by a cord over the city wall, v. 15. the situation of her house befriending them herein: Thus Paul made his escape out of Damascus, 2 Cor. 11. 33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, v. 16. She directs them to leave the high road, and abscond in the mountains till the pursuers were returned, for till then they could not safely venture over Jordan. Those that are in the way of God and their duty, may expect that Providence will protect them, but that will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Providence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho, and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for their's. And it is good advice, which we should at any time be thankful for, to take heed to ourselves.
22. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: And the pursuers sought them throughout all the way, but found them not. 23. So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: 24. And they said unto Joshua, Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.
We have here the safe return of the spies Joshua had sent, and the great encouragement they brought with them to Israel to proceed in their descent upon Canaan. Had they been minded to discourage the people, as the evil spies did that Moses sent, they might have told them what they had observed of the height and strength of the walls of Jericho, and the extraordinary vigilance of the king of Jericho, and how narrowly they escaped out of his hands: but they were of another spirit, and depending themselves upon the divine promise, they animated Joshua likewise.
1. Their return in safety was itself an encouragement to Joshua, and a token for good. That God provided for them so good a friend as Rahab was, in an enemy's country, and that, notwithstanding the rage of the king of Jericho, and the eagerness of the pursuers, they were come back in peace, with such an instance of God's great care concerning them for Israel's sake, as might assure the people
