John Calvin Commentary Joshua 2:7

"And the men pursued after them the way to the Jordan unto the fords: and as soon as they that pursued after them were gone out, they shut the gate." — Joshua 2:7 (ASV)

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 arose, for with the gates shut, the city, like a prison, cut off all hope of escape. They were therefore again stirred by a serious trial to call upon God.

Since this history was written based on their report, they could not have been ignorant of what was then happening, especially as God, to magnify His grace, purposely exposed them to a series of dangers. And now, when they were informed that a search was being made for them, we infer from the fact that they were still awake that they were anxious and alarmed. Their fear must have greatly increased when they were told that their exit was blocked.

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. In this composure and firmness, her faith, which is commended elsewhere, is clearly visible. For, humanly speaking, she never would have braved the fury of the king and people, and appealed to guests who were half dead with terror.

Indeed, many think there is something ridiculous in the praise given to her by both St. James and the author of the Epistle to the Hebrews (James 2:25; Hebrews 11:31) when they place her in the list of the faithful. But anyone who carefully considers all the circumstances will easily see that she was endowed with a lively faith.

1. First, if the tree is known by its fruits, we see here no ordinary effects, which are clear evidences of faith.

2. Secondly, a principle of piety must have been the origin of her conviction that the neighboring nations were already, in a way, vanquished and laid prostrate, since terror sent from above had filled all minds with dismay.

   It is true that in secular writers we also find similar expressions, which God has extorted from them so that He might assert His power to rule and turn the hearts of men in whatever way He pleases. But while these writers chatter like parrots, Rahab, sincerely declaring that God has destined the land for the children of Israel because all the inhabitants have lost courage before them, ascribes to Him supreme rule over the hearts of men—a rule which the pride of the world denies.

For although the experience of all ages has shown that more armies have fallen or been routed by sudden and unexpected terror than by the enemy's force and prowess, the impression of this truth has immediately vanished. Consequently, conquerors have always extolled their own valor and, after any successful outcome, gloried in their own efforts and talents for war.

They have felt, I admit, that daring and courage are occasionally given or withheld by some external cause, and accordingly, men confess that in war fortune does much or even reigns supreme. Hence their common proverb regarding panic terrors, and their vows made both to Pavor (Dread) and to Jupiter Stator.

But it never became a serious and deep-seated impression in their minds that every man is brave as God has inspired him with present courage, or cowardly as He has suppressed his daring.

Rahab, however, recognizes the operation of a divine hand in striking the nations of Canaan with dismay, thus making them, as it were, pronounce their own doom in advance. She infers that the terror inspired by the children of Israel is a sign of victory, because they fight under God as their Leader.

Although the courage of everyone had thus melted away, they nevertheless prepared to resist with the obstinacy of despair. In this, 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 must observe how, in a common fear, believers differ from unbelievers, and how Rahab's faith displays itself.

She herself was afraid like any other of the people. But when she reflects that she is dealing with God, she concludes that her only remedy is to turn from evil by yielding humbly and calmly, as resistance would be entirely futile.

But what is the course taken by all the wretched inhabitants of the country? Although terror-stricken, their perverseness is so far from being overcome that they incite each other to the conflict.