Joshua 2:9 - Jamieson, Fausset, and Brown Book Notes

Joshua 2:9

7 Then the men pursued them by the road to the Jordan, to the fords. And as soon as those who pursued them had gone out, they shut the gate.

8 Now before they lay down, she came up to them on the roof,

9 and said to the men: ^a“I know that the Lord has given you the land, that ^bthe terror of you has fallen on us, and that all the inhabitants of the land ^care fainthearted because of you.

10 For we have heard how the Lord ^adried up the water of the Red Sea for you when you came out of Egypt, and ^bwhat you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you ^cutterly destroyed.

11 And as soon as we ^aheard these things, ^bour hearts melted; neither did there remain any more courage in anyone because of you, for ^cthe Lord your God, He is God in heaven above and on earth beneath.

12 Now therefore, I beg you, ^aswear to me by the Lord, since I have shown you kindness, that you also will show kindness to ^bmy father’s house, and ^cgive me a true token,

13 and ^aspare my father, my mother, my brothers, my sisters, and all that they have, and deliver our lives from death.”

14 So the men answered her, “Our lives for yours, if none of you tell this business of ours. And it shall be, when the Lord has given us the land, that ^awe will deal kindly and truly with you.”

15 Then she ^alet them down by a rope through the window, for her house was on the city wall; she dwelt on the wall.

16 And she said to them, “Get to the mountain, lest the pursuers meet you. Hide there three days, until the pursuers have returned. Afterward you may go your way.”

Book Notes:

Jamieson, Fausset, and Brown Book Notes

Joshua

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Joshua 4:9; Joshua 6:25; Joshua 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Joshua 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Joshua 24:26] —all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Joshua 6:26 with I Kings 16:34; compare Joshua 10:13 with Habakkuk 3:11; Joshua 3:14 with Acts 7:45; Joshua 6:17-23 with Hebrews 11:30; Joshua 2:1-24 with James 2:25; Psalms 44:2; Psalms 68:12-14; Psalms 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

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