About Joshua

Joshua records the conquest and division of the Promised Land, demonstrating God's faithfulness in fulfilling His promises to Abraham.

Author: JoshuaWritten: c. 1400-1370 BCReading time: ~3 minVerses: 24
ConquestFaithfulnessObedienceInheritanceLeadershipCovenant

King James Version

Joshua 2

24 verses with commentary

Rahab and the Spies

And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house , named Rahab, and lodged there. sent: or, had sent lodged: Heb. lay

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Joshua's decision to send spies parallels Moses' earlier reconnaissance (Numbers 13), but with key differences. This mission involved only two men (versus twelve) sent 'secretly' (cheresh, חֶרֶשׁ), avoiding the public knowledge that led to Israel's previous failure. Joshua learned from history—the previous generation's unbelief after hearing the spies' fearful report led to forty years of wilderness wandering. The spies' arrival at Rahab's house appears providential rather than coincidental. The Hebrew zonah (זוֹנָה, 'harlot') indicates she was a prostitute, yet God sovereignly directed the spies to the one Canaanite who would demonstrate faith. Rahab's house on the city wall (verse 15) provided strategic location for gathering intelligence and escaping detection. God's grace in using a Gentile prostitute to advance His redemptive purposes demonstrates that salvation depends on faith rather than moral merit or ethnic identity. Rahab's inclusion in Christ's genealogy (Matthew 1:5) and commendation in Hebrews 11:31 and James 2:25 confirms her genuine conversion and faith.

And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.

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The report to Jericho's king that 'there came men in hither to night of the children of Israel to search out the country' shows Israel's reconnaissance became known. Rahab's subsequent protection of spies despite this knowledge demonstrates faith overriding national loyalty. Conversion creates new primary allegiance—to God's kingdom over earthly nation.

And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.

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The king's demand that Rahab bring out the spies demonstrates government investigation of suspected espionage. Her refusal to comply shows civil disobedience when earthly authority conflicts with divine kingdom loyalty.

And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:

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Rahab's deception to protect the spies raises ethical questions about lying to evil authorities. Some view her faith as praiseworthy despite flawed methods; others see justified deception when protecting innocent from evil.

And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.

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Rahab's direction of pursuers away from the spies demonstrates active protection beyond mere passive hiding. Faith often requires courageous action, not simply withholding information.

But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.

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Hiding the spies under flax stalks on her roof shows provision of safe refuge. Rahab risked everything to protect God's servants, demonstrating faith through works.

And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.

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The pursuers' search at the fords while spies hid demonstrates God's providence in protecting His servants. Divine orchestration coordinates circumstances for His purposes.

And before they were laid down, she came up unto them upon the roof;

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Rahab's conversation with spies before their sleep shows her testimony and covenant request. She used limited opportunity to secure her family's salvation.

And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. faint: Heb. melt

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I know that the LORD hath given you the land—Rahab's confession is remarkable: a Canaanite prostitute declares theological certainty about Yahweh's sovereign purpose. The verb yada (יָדַע, 'to know') indicates not mere opinion but settled conviction. Her faith grasped what Israel often forgot: God's promises are irrevocable (Numbers 23:19).

Your terror is fallen upon us (אֵימַתְכֶם, eymat'khem)—This 'dread' or 'terror' fulfills Exodus 15:16 and Deuteronomy 2:25, where God promised to place His fear upon Canaan's inhabitants. Rahab's testimony proves that Jericho's resistance was not ignorance but rebellion against known truth. She becomes a model of saving faith (Hebrews 11:31; James 2:25), proving that grace reaches even Canaanite harlots who trust God's word.

For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.

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Rahab's testimony 'For we have heard how the LORD dried up the water of the Red sea...and what ye did unto the two kings of the Amorites' shows reports of God's works generating faith. Divine acts create testimony reaching beyond Israel, producing conviction in Gentile hearts. The gospel spreads through proclaiming God's mighty works.

And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. did there: Heb. rose up

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Rahab's confession stands as one of the most remarkable professions of faith in the Old Testament. The Hebrew verb namasnu (נָמַסְנוּ, "did melt") literally means to dissolve or become liquid, vividly depicting terror that utterly destroys courage. Her declaration "the LORD your God, he is God in heaven above, and in earth beneath" uses the covenant name Yahweh (יְהוָה) and affirms comprehensive monotheism—Yahweh alone reigns over all creation, both celestial and terrestrial realms. This echoes the Shema (Deuteronomy 6:4) and anticipates Solomon's prayer (1 Kings 8:23), affirming God's unique sovereignty. Remarkably, this confession comes from a Canaanite prostitute rather than an Israelite. Her faith demonstrates that salvation transcends ethnic boundaries when one trusts the true God. The theological significance is profound: Rahab heard the reports of God's mighty acts (Exodus deliverance, defeat of Sihon and Og) and responded in faith, while Israel often witnessed miracles yet doubted. She becomes a model of Gentile inclusion in redemptive history, appearing in Christ's genealogy (Matthew 1:5) and commended for faith in Hebrews 11:31 and works in James 2:25. Her confession demonstrates saving faith's components: intellectual acknowledgment of truth, fear/reverence for God, and active trust expressed through harboring the spies.

Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token:

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Having confessed faith in Israel's God, Rahab immediately seeks covenant protection for her family. The request 'swear unto me by the LORD' (hishav'u na li vaYahweh, הִשָּׁבְעוּ נָא לִי בַיהוָה) invokes Yahweh's name as witness and guarantor of the oath. This demonstrates her understanding that Israel's God binds His people to keep commitments made in His name. The basis for her request is reciprocal kindness (chesed, חֶסֶד)—'since I have shewed you kindness, that ye will also shew kindness.' Chesed means covenant loyalty, faithful love, and steadfast kindness, often describing God's covenant faithfulness toward Israel. Rahab's use of this covenant term shows she seeks to enter into covenant relationship with Israel and their God. Her concern extends beyond self-preservation to 'my father's house'—parents, siblings, and extended family. The request for 'a true token' (ot emet, אוֹת אֱמֶת) asks for a reliable sign ensuring the agreement's fulfillment. This covenant-making between Rahab and the spies foreshadows the inclusion of Gentiles in God's covenant people through faith, a major theme fulfilled in Christ's Great Commission.

And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.

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Rahab's request for oath confirmation 'that ye will save alive my father, and my mother, and my brethren' demonstrates concern extending beyond personal salvation to family.

And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee. for: Heb. instead of you to die

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The spies' oath 'Our life for yours, if ye utter not this our business' creates binding covenant protecting Rahab's family. Their lives guarantee the promise.

Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.

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Rahab letting spies down by a cord through her window in the wall demonstrates practical faith. Her wall-house location providentially facilitated their escape.

And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.

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Rahab's instruction to hide three days in mountains shows local knowledge aiding God's servants. Her guidance proves valuable for their safety.

And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.

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The spies' conditional oath 'when we come into the land' establishes terms for promise fulfillment. Rahab must display the scarlet cord for protection.

Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. bring: Heb. gather

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The instruction—'Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window'—provided salvation's visible marker. The scarlet cord identifies Rahab's house, sparing all within during Jericho's destruction. This parallels Passover's blood on doorposts (Exodus 12:13), where visible sign protected occupants from judgment. Both foreshadow Christ's blood marking believers for salvation from wrath (Romans 5:9). External signs confirm internal faith while providing community-visible testimony.

And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.

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The warning that blood guilt falls on those leaving Rahab's house establishes personal responsibility for receiving offered salvation. Rejecting provided refuge brings self-imposed judgment.

And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.

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The condition 'if thou utter this our business' protects operational security. Rahab must maintain discretion for the agreement to remain valid.

And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.

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Rahab's immediate compliance 'she bound the scarlet line in the window' demonstrates obedient faith. She acted immediately on instruction, maintaining visible covenant sign.

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.

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The spies' three-day mountain hiding while pursuers searched demonstrates obedience to Rahab's counsel. They trusted her local knowledge.

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:

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The spies' return to Joshua and report of events shows completion of reconnaissance mission. They fulfilled assigned task and brought strategic intelligence.

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. faint: Heb. melt

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The spies' confident report 'Truly the LORD hath delivered into our hands all the land' demonstrates faith strengthened by witnessing God's work through Rahab.

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