Text -- Joshua 2:4 (NET)

2:4 But the woman hid the two men and replied, “Yes, these men were clients of mine, but I didn’t know where they came from.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 2:4

Or, But the woman had taken - and had hid them, before the messengers came from the king; as soon as she understood from her neighbours, that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of faith, Heb 11:31, for she apparently ventured her life upon a steadfast persuasion of the truth of God's word and promise given to the Israelites.

Wesley: Jos 2:4

Her answer contained in these and the following words, was false, and therefore unquestionably sinful; tho' her intention was good therein. But it is very probable, she being an Heathen, might think, that an officious lie is not unlawful.

JFB: Jos 2:4-6

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.

Clarke: Jos 2:4

And hid them - Probably she secreted them for the time being in some private corner, till she had the opportunity of concealing them on the house-top in the manner mentioned Jos 2:6.

Calvin: Jos 2:4

4.And the woman took the two men, etc. We may presume that before Rahab was ordered to bring them forth the rumor of their arrival had been spread, and that thus some little time had been given for concealing them. ³⁴ And indeed on receiving the king’s command, had not measures for concealment been well taken, there would have been no room for denial; much less would she have dared to lie so coolly. But after she had thus hidden her guests, as the search would have been difficult, she comes boldly forward and escapes by a crafty answer.

Now, the questions which here arise are, first, Was treachery to her country excusable? Secondly, Could her lie be free from fault? We know that the love of our country, which is as it were our common mother, has been implanted in us by nature. When, therefore, Rahab knew that the object intended was the overthrow of the city in which she had been born and brought up, it seems a detestable act of inhumanity to give her aid and counsel to the spies. It is a puerile evasion to say, that they were not yet avowed enemies, inasmuch as war had not been declared; since it is plain enough that they had conspired the destruction of her fellow-citizens. ³⁵ It was therefore only the knowledge communicated to her mind by God which exempted her from fault, as having been set free from the common rule. Her faith is commended by two Apostles, who at the same time declare, (Heb 11:31; Jas 2:25,) that the service which she rendered to the spies was acceptable to God.

It is not wonderful, then, that when the Lord condescended to transfer a foreign female to his people, and to engraft her into the body of the Church, he separated her from a profane and accursed nation. Therefore, although she had been bound to her countrymen up to that very day, yet when she was adopted into the body of the Church, her new condition was a kind of manumission from the common law by which citizens are bound toward each other. In short, in order to pass by faith to a new people, she behooved to renounce her countrymen. And as in this she only acquiesced in the judgment of God, there was no criminality in abandoning them. ³⁶

As to the falsehood, we must admit that though it was done for a good purpose, it was not free from fault. For those who hold what is called a dutiful lie ³⁷ to be altogether excusable, do not sufficiently consider how precious truth is in the sight of God. Therefore, although our purpose, be to assist our brethren, to consult for their safety and relieve them, it never can be lawful to lie, because that cannot be right which is contrary to the nature of God. And God is truth. And still the act of Rahab is not devoid of the praise of virtue, although it was not spotlessly pure. For it often happens that while the saints study to hold the right path, they deviate into circuitous courses.

Rebecca (Gen 27:0. ³⁸) in procuring the blessing to her son Jacob, follows the prediction. In obedience of this description a pious and praiseworthy zeal is perceived. But it cannot be doubted that in substituting her son Jacob in the place of Esau, she deviated from the path of duty. The crafty proceeding, therefore, so far taints an act which was laudable in itself. And yet the particular fault does not wholly deprive the deed of the merit of holy zeal; for by the kindness of God the fault is suppressed and not taken into account. Rahab also does wrong when she falsely declares that the messengers were gone, and yet the principal action was agreeable to God, because the bad mixed up with the good was not imputed. On the whole, it was the will of God that the spies should be delivered, but he did not approve of saving their life by falsehood.

TSK: Jos 2:4

Exo 1:19; 2Sa 16:18, 2Sa 16:19, 2Sa 17:19, 2Sa 17:20; 2Ki 6:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 2:4

I wist not whence they were - Rahab acted as she did from the belief in God’ s declared word, and conviction that resistance to His will would be both vain and wicked Jos 2:9-11. Thus, she manifested a faith both sound and practical, and is praised accordingly Heb 11:31; Jam 2:25. The falsehood to which she had recourse may be excused by the pressure of circumstances and by her own antecedents, but cannot be defended.

Poole: Jos 2:4

Or, But the woman had taken— and had hid them , to wit, before the messengers came from the king; as soon as she understood from her neighbours, or common rumour, that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of faith, Heb 11:31 , for she did apparently venture her life upon a stedfast persuasion of the truth of God’ s word and promise given to the Israelites.

I wist not whence they were: her answer, contained in these and the following words, was palpably false, and therefore unquestionably sinful; howsoever, her intention was good therein: see Rom 3:8 . But it is very probable, she being a heathen, might think, what some Christians have thought and said, that an officious lie is not unlawful. Or, at worst. this was her infirmity, which was graciously pardoned by God, and her faith was amply rewarded.

Haydock: Jos 2:4

Hid, or "had hidden," as (ver. 6,) she had made the men retire before she spoke to the messengers, and probably before they came to demand them. As soon as she was informed of their design, she took all prudent precautions both for her own and their safety, as she could not have escaped death, if she had been discovered affording shelter to the enemies of her country. She felt herself authorized by God, on this occasion, to abandon those upon whom he had declared war, and who could have derived no benefit from the spies being betrayed to them. (Haydock)

Gill: Jos 2:4

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, Mal 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 Jos 2:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 2:4

¹ tn Heb “The woman took the two men and hid him.” The third masculine singular pronominal suffix on “hid” has to be a scribal error (see GKC §135.p).

² tn Heb “the men came to me.” See the note on this phrase in v. 3.

Commentary -- Verse Range Notes

TSK Synopsis: Jos 2:1-24

1 Rahab receives and conceals the two spies sent from Shittim.

8 The covenant between her and them.

23 Their return and relation.

MHCC: Jos 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, Jam 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.

Matthew Henry: Jos 2:1-7

In these verses we have,

I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies (Num. 13) Joshua himself was one of them and it proved of ill consequence. Yet Joshua now sent spies, not, as the former were sent, to survey the whole land, but Jericho only; not to bring the account to the whole congregation, but to Joshua only, who, like a watchful general, was continually projecting for the public good, and, was particularly careful to take the first step well and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito - in disguise; but he sends two men (two young men, says the Septuagint), to view the land, that from their report he might take his measures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people's eyes, which makes it very necessary that they be cautious in the choice of those they employ, since so much often depends upon their fidelity. 2. Faith in God's promise ought not to supersede but encourage our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations slacken our endeavours. 3. See how ready these men were to go upon this hazardous enterprise. Though they put their lives in their hands yet they ventured in obedience to Joshua their general, in zeal for the service of the camp, and in dependence upon the power of that God who, being the keeper of Israel in general, is the protector of every particular Israelite in the way of his duty.

II. The providence of God directing the spies to the house of Rahab. How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper (Mat 26:6), though cleansed from his leprosy, wore the reproach of it in his name at long as he lived; so Rahab the harlot; and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileged of that kingdom, Mat 21:31. 2. That there are many who before their conversion were very wicked and vile, and yet afterwards come to great eminence in faith and holiness. 3. Even those that through grace have repented of the sins of their youth must expect to bear the reproach of them, and when they hear of their old faults must renew their repentance, and, as an evidence of that, hear of them patiently. God's Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab a harlot. God has often served his own purposes and his church's interests by men of different morals. Had these scouts gone to any other house than this they would certainly have been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed them thither. Thus that which seems to us most contingent and accidental is often over-ruled by the divine providence to serve its great ends. And those that faithfully acknowledge God in their ways he will guide with his eye. See Jer 36:19, Jer 36:26.

III. The piety of Rahab in receiving and protecting these Israelites. Those that keep public-houses entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace against whom her king and country had denounced war, Heb 11:31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (Jos 2:9) she knew both whence they came and what their business was. 2. Perceiving that they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them with stalks of flax (Jos 2:6), so that, if the officers should come thither to search for them, there they might lie undiscovered. By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot. 3. When she was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to enquire after them (Jos 2:2, Jos 2:3); he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers. He had reason to demand from Rahab that she should bring forth the men to be dealt with as spies; but Rahab not only disowned that she knew them, or knew where they were, but, that no further search might be made for them in the city, told the pursuers they had gone away again and in all probability might be overtaken, Jos 2:4, Jos 2:5. Now, (1.) We are sure this was a good work: it is canonized by the apostle (Jam 2:25), where she is said to be justified by works, and this is specified, that she received the messengers, and sent them out another way, and she did it by faith, such a faith as set her above the fear of man, even of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect and in this faith she sided with them, protected them, and courted their favour. Had she said, "I believe God is yours and Canaan yours, but I dare not show you any kindness,"her faith had been dead and inactive, and would not have justified her. But by this it appeared to be both alive and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, Those only are true believers that can find in their hearts to venture for God; and those that by faith take the Lord for their God take his people for their people, and cast in their lot among them. Those that have God for their refuge and hiding-place must testify their gratitude by their readiness to shelter his people when there is occasion. Let my outcasts dwell with thee, Isa 16:3, Isa 16:4. And we must be glad of an opportunity of testifying the sincerity and zeal of our love to God by hazardous services to his church and kingdom among men. But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince and her affection and duty to the community she was a member of. But that which justifies her in this is that she knew the Lord had given Israel this land (Jos 2:9), knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But, since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2.] It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. What shall we say to this? If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. Rahab knew, by what was already done on the other side Jordan, that no mercy was to be shown to the Canaanites, and thence inferred that, if mercy was not owing them, truth was not; those that might be destroyed might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom 3:8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men.

Keil-Delitzsch: Jos 2:2-6

When the king of Jericho was informed of the fact that these strange men had entered the house of Rahab, and suspecting their reason for coming, summoned Rahab to give them up, she hid them (lit., hid him , i.e., each one of the spies: for this change from the plural to the singular see Ewald , §219), and said to the king's messengers: כּן , recte , "It is quite correct, the men came to me, but I do not know where they were from; and when in the darkness the gate was at the shutting (i.e., ought to be shut: for this construction, see Gen 15:12), they went out again, I know not whither. Pursue them quickly, you will certainly overtake them."The writer then adds this explanation in Jos 2:6 : she had hidden them upon the roof of her house among stalks of flax. The expression " to - night "(lit., the night) in Jos 2:2 is more precisely defined in Jos 2:5, viz., as night was coming on, before the town-gate was shut, after which it would have been in vain for them to attempt to leave the town. "Stalks of flax," not "cotton pods" ( Arab ., J. D . Mich. ), or "tree-flax, i.e., cotton,"as Thenius explains it, but flax stalks or stalk-flax, as distinguished from carded flax, in which there is no wood left, λινοκαλάμη , stipula lini (lxx, Vulg .). Flax stalks, which grow to the height of three or four feet in Egypt, and attain the thickness of a reed, and would probably be quite as large in the plain of Jericho, the climate of which resembles that of Egypt, would form a very good hiding-place for the spies if they were piled up upon the roof to dry in the sun. The falsehood by which Rahab sought not only to avert all suspicion from herself of any conspiracy with the Israelitish men who had entered her house, but to prevent any further search for them in her house, and to frustrate the attempt to arrest them, is not to be justified as a lie of necessity told for a good purpose, nor, as Grotius maintains, by the unfounded assertion that, "before the preaching of the gospel, a salutary lie was not regarded as a fault even by good men."Nor can it be shown that it was thought "allowable,"or even "praiseworthy,"simply because the writer mentions the fact without expressing any subjective opinion, or because, as we learn from what follows (Jos 2:9.), Rahab was convinced of the truth of the miracles which God had wrought for His people, and acted in firm faith that the true God would give the land of Canaan to the Israelites, and that all opposition made to them would be vain, and would be, in fact, rebellion against the Almighty God himself. For a lie is always a sin. Therefore even if Rahab was not actuated at all by the desire to save herself and her family from destruction, and the motive from which she acted had its roots in her faith in the living God (Heb 11:31), so that what she did for the spies, and thereby for the cause of the Lord, was counted to her for righteousness ("justified by works,"Jam 2:25), yet the course which she adopted was a sin of weakness, which was forgiven her in mercy because of her faith.

(Note: Calvin's estimate is also a correct one: "It has often happened, that even when good men have endeavoured to keep a straight course, they have turned aside into circuitous paths. Rahab acted wrongly when she told a lie and said that the spies had gone; and the action was acceptable to God only because the evil that was mixed with the good was not imputed to her. Yet, although God wished the spies to be delivered, He did not sanction their being protected by a lie." Augustine also pronounces the same opinion concerning Rahab as that which he expressed concerning the Hebrew midwives (see the comm. on Exo 1:21).)

Constable: Jos 2:1-24

3. The spying out of Jericho ch. 2

As preparation for entering Canaan, Joshua sent spies to reconnoiter the area Israel would enter.

"Although Joshua had received a promise from the Lord of His almighty help in the conquest of Canaan, he still thought it necessary to do what was requisite on his part to secure the success of the work committed to him, as the help of God does not preclude human action, but rather presupposes it."²⁷

2:1 The two men sent out as spies were young (cf. 6:23). Joshua sent them out secretly (cf. 7:2). He did not want a recurrence of the Kadesh Barnea incident.

"He had learned by experience that spy reports should be brought to the leaders only, for the people did not have sufficient orientation or experience to properly evaluate such a report."²⁸

Their mission was to explore the area Israel would enter, especially Jericho.²⁹

"Sending out men for reconnaissance was a widespread phenomenon in the east. Moreover, a prostitute's or innkeeper's house was the accustomed place for meeting with spies, conspirators, and the like. Thus, for example, we read in Hammurabi's Code: If scoundrels plot together [in conspiratorial relationships] in an innkeeper's house, and she does not seize them and bring them to the palace, that innkeeper shall be put to death' (law § 109). In a Mari letter we read about two men who sow fear and panic and cause rebellion in an army. Also, the pattern of a three-day stay in an area when pursuing escapees has support in ancient eastern sources; for example the instructions to the Hittite tower commanders specify that if an enemy invades a place he must be pursued for three days. In the same collection of instructions we find that it is forbidden to build an inn (arzana) in which prostitutes live near the fortress wall, apparently because of the kind of danger described in Joshua 2."³⁰

Jericho was not a large city, but it had strong fortifications and a strategic location on the frontier of Canaan. It lay just a few miles west of the Jordan River in the Jordan Valley. If the Israelites were to gain a foothold in Canaan, they would have to defeat Jericho.

The spies probably stayed at Rahab's house because they hoped to be less conspicuous there than they would have been if they had lodged elsewhere.³¹ Josephus called Rahab an innkeeper, which she may have been.³² The writer recorded Rahab's name because she became an important person in Israel's history. She was an ancestor of David as well as Israel's helper on this occasion (cf. Matt. 1:5).

2:2-6 Rahab was a woman of faith in Yahweh (cf. Heb. 11:31; James 2:25). Apparently what she had heard about the God of Israel led her to place her trust in Him (vv. 9-12). The protection of one's house-guests was very important in the ancient Orient (cf. Judg. 19:20-24). This cultural pressure fortified her faith and doubtless encouraged her to hide the spies.

Rahab should not have told a lie, however.

"To excuse Rahab for indulging in a common practice is to condone what God condemns."³³

Though she had come to faith in Yahweh her moral life had not yet undergone radical change.

"Having been born and brought up among the depraved Canaanites, she had probably never been taught the evil of lying, and least of all where an apparently good end was to be answered by it."³⁴

". . . a lie is always a sin. Therefore even if Rahab was not actuated at all by the desire to save herself and her family from destruction, and the motive from which she acted had its roots in her faith in the living God (Heb. xi. 31), so that what she did for the spies, and thereby for the cause of the Lord, was counted to her for righteousness (justified by works,' James ii. 25), yet the course which she adopted was a sin of weakness, which was forgiven her in mercy because of her faith."³⁵

"It has often happened, that even when good men have endeavored to keep a straight course, they have turned aside into circuitous paths. Rahab acted wrongly when she told a lie and said that the spies had gone; and the action was acceptable to God only because the evil that was mixed with the good was not imputed to her. Yet, although God wished the spies to be delivered, He did not sanction their being protected by a lie."³⁶

Lying is a more serious sin in some circumstances than in others, but it is always a sin (Exod. 20:16; Lev. 19:11; Deut. 5:20).

"For one to lie in this manner is for one to assume that he knows the outcome of a situation which, in fact, he does not. God has control of every situation and therefore it might well be the will of God that the spies should die. It is the job of the believer to represent the truth and allow the Lord to care for that situation."³⁷

2:7-14 Assuming the spies had fled back to the Israelite camp, the men of Jericho searched all along the road from their city to the place where travelers forded the Jordan (v. 7), about five miles.

Rahab's reference to the fear of the Israelites that God had put in the Canaanites' hearts (vv. 9-11) shows that the Lord had fulfilled His promise to make the Israelites' enemies fear them (Exod. 23:27; Deut. 2:25; 11:25).³⁸

"Yahweh had proved himself more powerful than any other claimants to deity. The irony of the situation existed in the fact that Israel's enemies recognized this when Israel did not."³⁹

"Utterly destroyed" translates the Hebrew herem, a technical term for the practice of completely destroying the spoils of war as a way of consecrating them to a deity (cf. 6:17).⁴⁰

"The people who in Rahab's time most frequently used such houses of prostitution were the traveling merchants. From them she had repeatedly heard of the marvelous nation which was approaching from Egypt, and of the God of Israel who had perfected such striking miracles."⁴¹

The melting of the heart (v. 11) pictures utter despair. We must be careful not to overestimate Rahab's confession of faith in this verse. She had come to place her faith in Yahweh (cf. Heb. 11:31; James 2:25), but she did not become a mature believer immediately. No one does.

2:15-21 The spies gave their solemn promise to spare Rahab and her household but specified three conditions that Rahab had to meet.

1. She had to make her home known to the Israelites when they attacked (v. 18).

2. She had to assemble her family into her home before the battle (v. 18).

3. She had to keep the mission of the spies a secret (vv. 20, 14).

The cord Rahab was to hang out of her window and over the town wall--her house stood on the wall (v. 15)--was scarlet in color (vv. 15, 18).⁴² Its unusual color would have marked Rahab's house for the Israelites. The color had symbolic significance, too, since red recalls blood and vigorous life.

"In the preaching of the Christian church, all the way back to Clement of Rome . . ., this has been taken as a sign of the blood of Christ, the Lamb."⁴³

"It answered, therefore, the same purpose with the blood sprinkled upon the door-posts in Egypt, which secured the first-born from the destroying angel."⁴⁴

God spared the lives of Rahab and her household because of her faith. Any of Rahab's relatives that would have gathered with her before the Israelite siege would have done so because of their faith in God's promise through the spies. If they had no faith they would have stayed in their own homes. Thus the deliverance of Rahab and her family depended on believing a promise from God. Salvation always depends on believing a promise from God (cf. Gen. 15:6; John 3:16; et al.).

2:22-24 The "hill country" referred to (vv. 22-23) was probably the mountainous area west of Jericho. This area contains many caves in the "deeply eroded and lonely chalk hills" and many "isolated canyons cut through the [1,500 feet high] limestone cliffs."⁴⁵ The spies evidently were absent from the Israelite camp a total of three days (v. 22; cf. 1:11; 3:2).

One of the major emphases in this chapter is God's faithfulness. When the spies returned to Shittim with news that some of the Canaanites believed Yahweh would give the Israelites the land, God's people would have felt greatly encouraged (vv. 9-11, 24; cf. 1:2-3, 6, 11, 15).

This chapter also shows that God will deliver those who seek salvation from coming judgment regardless of their past or present sins if they have faith in Him. Rahab believed Yahweh was the true God (v. 11; cf. Ruth 1:16; 1 John 5:1). Her protection of the spies demonstrated the sincerity of her faith (v. 6; cf. James 2:25). Her confidence about her preservation from the coming judgment rested on the promise given to her by God's spokesmen (v. 21; cf. John 6:47).

"If Joshua represents the Israelite male who finds guidance and success through faith in the LORD God, does Rahab represent his counterpart, the Canaanite female who also finds guidance and success through faith in the LORD God? In one of the most nationalistic books in the Hebrew Bible, does it not serve the purposes of the promise to Abraham that all peoples on earth will be blessed through you' (Gn. 12:3) to place side by side with the choice of a military leader and his initial preparations for battle, the story of a foreign woman who believed and was saved without arms or bloodshed?"⁴⁶

"The spies violated God's explicit command that none of the people living in the land were to be spared (Deut 7:1-6; 20:16-18). Rahab, however, turned to God and sought deliverance. Her experience is proof of the gracious saving purpose of God. His overarching decree is that everyone who calls on the name of the LORD will be saved' (Joel 2:32). This is one of the most dramatic examples of grace in the OT and is set in bold relief by the questionable aspects of Rahab's profession and conversion.

"The salvation of Rahab is an example of what God would have done for others also. The king and the other citizens of Jericho knew all that she knew, but they did not turn to Israel's God for mercy. The fear that drove her to beg for mercy drove them in their stubborn rebellion. Accordingly, the others are called the disobedient' in Hebrews 11:31 . . ."⁴⁷

Guzik: Jos 2:1-24

Joshua 2 - The Salvation of Rahab

A. Spies sent to the city of Jericho.

1. (1a) Joshua sends forth spies.

Now Joshua the son of Nun sent out two men from Acacia Grove to spy secretly, saying, "Go, view the land, especially Jericho."

a. Remember that all this takes place during the three days Joshua has commanded the nation to wait on the banks of the Jordan (Joshua 1:11). God has a special purpose for these three days.

b. Joshua the son of Nun sent out two men from Acacia Grove to spy secretly: This kind of careful preparation shows faithfulness, not a lack of faith. God's promises of success to us should never lull us into inaction. They should spur us on to a step out in godly activity.

i. We aren't told who the two spies are, but Jewish tradition - speculation, really - says they were faithful Caleb and the High Priest Eliezer.

c. To spy secretly: Joshua also shows wisdom by sending them secretly. The last spies that went out publicly turned out badly for Israel, when a majority of the spies came back with a discouraging report (Numbers 13).

d. Go, view the land, especially Jericho: God has greater things in mind for this spy mission; it will fail as a mission of military reconnaissance, but it will succeed in God's purpose.

2. (1b) The spies at Rahab's house.

So they went, and came to the house of a harlot named Rahab, and lodged there.

a. Came to the house of a harlot named Rahab: Through the history of Christianity, it has embarrassed some Bible interpreters that these two spies went to the house of a prostitute. Some have tried to say that Rahab was simply an "innkeeper," but the language is clear enough. She was a harlot.

i. In the second century Origen wrote: "As the first Joshua sent his spies before him and they were received into the harlot's house, so the second Joshua sent his forerunners, whom the publicans and harlots gladly received".

ii. It is great when sinners receive Jesus; not those who deny their sinfulness or don't know what they are capable of apart from Jesus - the gospel is for those who know they are sinners.

b. And lodged there: Why did they go to the harlot's house? Though it was an awkward place, it must be admitted that it was a perfect place to hide out and remain anonymous, and this was necessary because the city was on strict guard.

i. There isn't even the hint of immorality with Rahab. Anyone who assumes that there was immoral conduct forces their own bias on the text.

3. (2-7) Rahab hides and protects the spies.

And it was told the king of Jericho, saying, "Behold, men have come here tonight from the children of Israel to search out the country." So the king of Jericho sent to Rahab, saying, "Bring out the men who have come to you, who have entered your house, for they have come to search out all the country." Then the woman took the two men and hid them. So she said, "Yes, the men came to me, but I did not know where they were from. And it happened as the gate was being shut, when it was dark, that the men went out. Where the men went I do not know; pursue them quickly, for you may overtake them." (But she had brought them up to the roof and hidden them with the stalks of flax, which she had laid in order on the roof.) 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.

a. Then the woman took the two men and hid them: In the culture of that day, there was a strong tradition of hospitality. If someone was a guest in your house, you had a strong duty to protect them and care for them. Even considering this, Rahab went much further than the respect of cultural traditions regarding hospitality. She put her own life on the line for these men.

b. Yes, the men came to me, but I did not know where they were from: The Bible simply reports Rahab's lie; it does not praise it or excuse it. Perhaps if she had beforehand determined in her heart to not lie in obedience to God, He would have made a way for her to preserve the life of the spies without lying.

c. Rahab's lie is not justified, but it does show courage. Consider that she was a pagan sinner in a city and culture wholly given over to the worship of false gods and immorality, with no previous contact with the word of God or the things of God. What is your excuse?

B. Salvation for Rahab.

1. (8-14) Rahab's confession of faith.

Now before they lay down, she came up to them on the roof, and said to the men: "I know that the LORD has given you the land, that the terror of you has fallen on us, and that all the inhabitants of the land are fainthearted because of you. For we have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you utterly destroyed. And as soon as we heard these things, our hearts melted; neither did there remain any more courage in anyone because of you, for the LORD your God, He is God in heaven above and on earth beneath. Now therefore, I beg you, swear to me by the LORD, since I have shown you kindness, that you also will show kindness to my father's house, and give me a true token, and spare my father, my mother, my brothers, my sisters, and all that they have, and deliver our lives from death." 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 we will deal kindly and truly with you."

a. I know that the LORD has given you the land: This surprising outburst of faith shows how God had a plan in bringing Rahab and the spies together. It is the same kind of thing we see when God supernaturally brings us to people who are believers or open to the gospel.

b. Rahab's declaration He is God in heaven above and on earth beneath is proof of her faith. It is not strong faith and it is not perfect faith, but her faith is commendable nonetheless (Hebrews 11:31 and James 2:25).

i. We may be appalled at the fact that Rahab was a prostitute, or that she was a liar. But the fact is that she was not saved by her works, but by her faith. She knew who God was, she knew who she was, and she trusted God for her very life.

c. That you also will show kindness to my father's house: Rahab's desire to see her family saved, and the length she goes to in order to save their lives shows that her love should be noticed, as well as her faith.

d. Swear to me by the LORD: This shows that Rahab longed for assurance by asked for an oath. She wanted to leave her sinful life and culture and come with God's people.

2. (15-21) The means of Rahab's salvation: the scarlet cord.

Then she let them down by a rope through the window, for her house was on the city wall; she dwelt on the wall. 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." So the men said to her: "We will be blameless of this oath of yours which you have made us swear, unless, when we come into the land, you bind this line of scarlet cord in the window through which you let us down, and unless you bring your father, your mother, your brothers, and all your father's household to your own home. So it shall be that whoever goes outside the doors of your house into the street, his blood shall be on his own head, and we will be guiltless. And whoever is with you in the house, his blood shall be on our head if a hand is laid on him. And if you tell this business of ours, then we will be free from your oath which you made us swear." Then she said, "According to your words, so be it." And she sent them away, and they departed. And she bound the scarlet cord in the window.

a. Bind this scarlet cord in the window: This was the signal to the army of Israel that the people in this home were to be spared. Despite Rahab's desire, despite her faith, despite the promises of these spies, she would have perished unless she put her trust in a blood red cord cast down from her window. Without the scarlet cord, she could not have been saved.

i. As early as the first century, commentators such as Clement of Rome, Justin Martyr, Ireneaus, Origen and more saw this scarlet cord as a symbol of the blood of Jesus.

b. And she bound the scarlet cord in the window: Rahab immediately put her faith into both the identification and safety of the scarlet cord. She also trusted in the ones who made the promise about the scarlet cord (according to your words, so be it).

i. Joshua would be a savior for Rahab, but a judge of the rest of Jericho. In the same way Jesus is a savior for those who trust Him, but a judge for those who reject Him.

c. Rahab's destiny was to marry one of the princes of Judah and be found in the lineage of King and David and Jesus Himself.

3. (22-24) Mission accomplished.

They departed and went to the mountain, and stayed there three days until the pursuers returned. The pursuers sought them all along the way, but did not find them. So the two men returned, descended from the mountain, and crossed over; and they came to Joshua the son of Nun, and told him all that had befallen them. And they said to Joshua, "Truly the LORD has delivered all the land into our hands, for indeed all the inhabitants of the country are fainthearted because of us."

a. And told him all that had befallen them: Considering how God will have them conquer the city of Jericho, how did the information from these spies help in the battle for Jericho? Jericho was one of the strongest and most heavily fortified cities of Canaan; if Israel could conquer it, the whole land would be before them - but how did this reconnaissance help them with the eventual battle? It didn't help them at all!

b. Truly the LORD has delivered all the land into our hands, for indeed all the inhabitants of the country are fainthearted because of us: The reconnaissance mission didn't help with military strategy, but it did help in encouraging the faith of these spies and the whole nation. This was far more important than a good battle plan.

i. There was another purpose at work in sending the spies: to save Rahab. In this, we see the extent God goes to in bringing one woman and her father's house to salvation - Someone seemingly "impossible" to save.

ii. You may know some that seem "impossible" to save, but God's hand is not short to save people like Rahab, and He can work in amazing ways to bring salvation.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Jos 2:4

JOSHUA 2:4-5 —How could God bless Rahab for lying?

PROBLEM: When the spies came to Jericho, they sought refuge in the house of Rahab. When the king of Jericho commanded Rahab to bring out the men, she lied saying that the men had already gone and that she did not know where they went. However, when Israel finally destroyed Jericho, Rahab and all her family were saved alive. How could God bless Rahab for lying?

SOLUTION: Some argue that it is not clear that God blessed Rahab for lying. God certainly saved Rahab and blessed her for protecting the spies and assisting in the overthrow of Jericho. However, nowhere does the Bible explicitly say that God blessed Rahab for lying. God could have blessed her in spite of her lie, not because of it. Actually, Rahab’s act of protecting the spies was a demonstration of great faith in the God of Israel. She firmly believed that God would destroy Jericho, and she exhibited that belief by siding with Israel against the people of Jericho when she protected the spies from being discovered.

Others insist that Rahab was faced with a real moral conflict. It may have been impossible for her to both save the spies and tell the truth to the soldiers of the king. If so, God would not hold Rahab responsible for this unavoidable moral conflict. Certainly a person cannot be held responsible for not keeping a lesser law in order to keep a higher obligation. The Bible commands obedience to the government ( Rom. 13:1 ; Titus 3:1 ; 1 Peter 2:13 ), but there are many examples of justified civil disobedience when the government attempts to compel unrighteousness ( Ex. 5 ; Dan. 3 , 6 ; Rev. 13 ). The case of the Hebrew midwives lying to save the lives of the male children is perhaps the clearest example (see comments on Ex. 1:15-21 ).   

Introduction / Outline

JFB: Joshua (Book Introduction)

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 (Jos 4:9; Jos 6:25; Jos 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," (Jos 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" [Jos 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 Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 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.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 2 (Chapter Introduction)

Overview

Jos 2:1, Rahab receives and conceals the two spies sent from Shittim; Jos 2:8, The covenant between her and them; Jos 2:23, Their return and relation.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 2 (Chapter Introduction)

CHAPTER 2

Joshua sends two spies to Jericho; they are sought after; Rahab hides them; deceives the messengers, Jos 2:1-7 . She acknowledges that God had given them the land; her reasons, Jos 2:8-11 . The covenant between her and them, Jos 2:12-21 . Their return and relation, Jos 2:22-24 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 2 (Chapter Introduction)

(Jos 2:1-7) Rahab receives and hides two Israelites.

(Jos 2:8-21) Rahab and the spies.

(Jos 2:22-24) The return of the spies.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 2 (Chapter Introduction)

In this chapter we have an account of the scouts that were employed to bring an account to Joshua of the posture of the city of Jericho. Observe here, I. How Joshua sent them (v. 1). II. How Rahab received them, and protected them, and told a lie for them (v. 2-7), so that they escaped out of the hands of the enemy. III. The account she gave them of the present posture of Jericho, and the panic-fear they were struck with upon the approach of Israel (v. 8-11). IV. The bargain she made with them for the security of herself and her relations in the ruin she saw coming upon her city (v. 12-21). V. Their safe return to Joshua, and the account they gave him of their expedition (v. 22-24). And that which makes this story most remarkable is that Rahab, the person principally concerned in it, is twice celebrated in the New Testament as a great believer (Heb 11:31) and as one whose faith proved itself by good works, Jam 2:25.

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 2 (Chapter Introduction)

INTRODUCTION TO JOSHUA 2

This chapter gives an account of the spies sent by Joshua to Jericho, and of their entrance into the house of Rahab, who hid them from the king's messengers, Jos 2:1; of the relation she gave them of the fear and dread of Israel, which were fallen upon the Canaanites, Jos 2:8; and of the request she made to them, to save her and her father's house, when the city should be taken, and to have a sure sign of it given her, Jos 2:12; which the spies solemnly promised, and gave her a sign of it, with a charge not to discover the matter to any, Jos 2:14; and being let down by a cord through the window of her house, they made their escape to a mountain, where they lay three days, and then returned to Joshua, and made their report, Jos 2:21.