Rehab’s confession, vs. 8-13

It was night when Rahab came back to the spies. It is very interesting to examine the words of this woman as she approaches the men of Israel. It may be noted, first, that she had acquired a knowledge of the Lord and had been convinced that He would give Canaan to the Israelites.

Secondly, she had observed the terror of the Lord on those not prepared to face Him. She had seen it in the fear of the people, and it had come about by their learning how the Lord had already dealt in behalf of Israel. She may have known of several things the Lord had done of miraculous nature in behalf of His people.

But the most astounding and unbelievable was His drying up the waters of the Red Sea, forty years earlier, so that they had escaped from Pharaoh’s army by a dry path through the sea.

Equally amazing to her was the ease with which these roving Israelites had obliterated the Amorite kings, Sihon and Og, and their mighty kingdoms. These had stood as a protective buffer to Canaan, but the Lord had given Israel a speedy victory over them. As Rahab further observed her people she saw that they were giving in to great fear and dread of Israel.

They felt helpless and hopeless before Israel. On the basis of these things Rahab had surrendered herself to the God of Israel and determined to seek His mercy. She was convinced that Israel’s Lord God was God in heaven above and in earth beneath.

Of all the Canaanite people at the time of Israel’s conquest of the land, Rahab is the only one known to have genuinely converted to Israel’s God. On her confession she pleads for mercy for herself and her family.

The New Testament attests the faith of Rahab in Heb 11:31; Jas 2:25. All of this, taken together shows that God’s method of salvation has not changed. The sinner hears, is convicted, repents, trusts the Lord, and is saved. (Rom 10:10-11)

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES.

Jos. 2:9. Your terror is fallen upon us] As Moses had predicted forty years before; Exo. 15:15.

Jos. 2:12. Give me a true token] Rahab asks them to enter into solemn covenant with her, and to establish something as the usual token or sign. The sign of the covenant in this case was the scarlet cord named in Jos. 2:18.

MAIN HOMILETICS OF THE PARAGRAPH.Jos. 2:8-13

PHASES OF HUMAN FAITH AND DIVINE MERCY

Notwithstanding the labours of such writers as Josephus, the Jewish Rabbins, and Adam Clarke, who from worthy motives have tried to shew that Rahab was merely an innkeeper, or hostess, there can be no doubt to most people that she was the abandoned woman which our version declares her to have been. Kitto summarises the argument nearly as follows:The balance of opinion among scholars supports our translation; the Septuagint renders the Hebrew word by an expression which all agree means a harlot; the Epistle to the Hebrews and that of James follow the Septuagint; Rahab, who is so careful about the saving of her relatives, says no word as to her husband or children; after her settlement among the Israelites she married Salmon, a Jewish prince; and, finally, there are no such persons as hostesses in the East. Volney says, There are no inns anywhere, but the cities and commonly the villages have a large building called a khan or caravanserai, which serves as an asylum for all travellers. The keeper of this khan gives the traveller his key and a mat, and he provides himself the rest. It is important, as it affects the gracious teaching of the Scriptures, that Rahabs character be taken as it is set before us.

I. Some phases of this womans faith.

1. It seems, at the stage where the N.T. commends it, to have been only the faith of fear. It sprang from her terror (Jos. 2:9-11). The strange and unprecedented passage of the Red Sea had appalled the Canaanites. The overthrow of Sihon and Og had alarmed them no less. The Amorites were a very powerful and warlike race. They had overcome the Rephaims or giants (Deu. 2:20-21); they had driven out the Ammonites and Moabites. A contest with Sihon, therefore, was a terrible thing for Israel; but they had Ebenezers of mercy even then behind them, Moses with them, and God and His word for all the conflicts before them. The Amorites were utterly defeated, and their king slain. The kingdom of Og was even more formidable. The territory was far larger, the people very warlike, their king a giant, and their land crowded with fortified cities. For the armour of those days the very houses must have been as forts; they were built, we are told, of huge basalt rocks, having the walls, in some cases, four feet thick, and thick stone slabs, swinging upon pivots in sockets, for doors. But the battle of Edrei was decisive; Og was slain, as Sihon had been, and his forces were utterly routed. No wonder that the fear of the Lord fell on the Canaanites on the western side of the river. No wonder that the inhabitants of Jericho felt their hearts melting for fear. With Rahabs fear there came something more; she was convinced that the God of Israel was God in heaven above, and in earth beneath. Her fear led her to faith, and her faith to fear still more. Is such faith saving faith? Yes, if you follow it up, and no amount of faith will save any one without. See how God has often aimed at the salvation of men by beginning with their fears. What else but leading men to faith through fear was Gods work through Elijah on Carmel, or through Jonah at Nineveh? What else had been Gods work with these Israelites and their fathers in Egypt and the wilderness? The ten plagues, the miracle at the Red Sea, the judgment on Korah and his followers, the fiery serpents, and many other wonders were designed to work awe in the minds of the Israelites, and, with awe, belief. The fear of the Lord is the beginning of wisdom in these days of the gospel, as well as in those days of old. It does not matter how we begin to be Christians, if we only go on, and keep on. What men want is to be made to think; thought on God will soon lead to decision, let the thinking begin how it may. If a sleeper awake at night in a burning house, it is of no consequence whether he sees the fire, smells it, tastes the disagreeable smoke, feels the hot air, hears the roaring of the flames within, or earnest voices calling fire from without. The one thing for safety is to know that there is fire, and it does not matter at all by which of the senses it was first apprehended. Let no one say, I am so full of fears; I cannot be saved: it is just as well for safety that we apprehend God through fear as through any other faculty or power of our being. After all, there may be more faith in fear than many think there is. No man should expect to begin a Christian life in songs of rich experience. If a rich man were to adopt a ragged child from the streets, the joys of childhood would not come at once. At first there would be timidity and pain at all the new grandeur; it could be only when the child got to feel it was really loved that it would gradually come into the child-feeling, and begin to store up filial experiences. The twenty-third Psalm was not written as the beginning of Davids piety. Peter wrote, Unto you therefore which believe He is precious, but he had to find all that out by a long, a varied, and often a most humiliating experience. It was only as an old man, who had learned how Christ had prayed that Satan might not sift him as wheat, how Christ had often forgiven him, often encouraged him, and always loved him, that Peter could say, He is precious. Go on with even the faith of fear; that also leads to an inheritance in the land.

2. Rahabs faith was mixed with absolute sin. I do not know if she was immoral at the time when the spies came; many good people say she was not, trying to prove the next best thing possible. Why should we go so far about to prove this sinner almost a saint, in order to make her fit to be saved? Perhaps it would be better to take her for just what Scripture calls her. It is much more simple, more encouraging to many, and certainly more sensible. If the Saviour could say to the Pharisees, The thieves and the harlots go into the kingdom of God before you, we shall do very little, excepting that we shall lower the grace of the gospel, by saying here of Rahab that she had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Any way, Rahab lied. Not a few good men, with laudable motives, doubtless, but with most unwise zeal, have tried to justify or excuse even this. Under no circumstances whatever can a lie be anything but sin. The morality of the great epic poet of the Greeks, call him a heathen though we may, is blessedly better than some of the casuistry which Christian men have written on this. Homer said bluntly,

My soul detests him as the gates of hell,
Who knows the truth, and dares a falsehood tell.

With equal firmness and excellent definition good George Herbert also wrote,

Lie not; but let thy heart be true to God;
Thy tongue to it, thy actions to them both.
Dare to be true! nothing can need a lie;
The fault that needs it most grows two thereby.

Some who begin to serve God are discouraged when they find sin mixed with their faith. Sin cannot make us too much distrust ourselves, but no sin that has penitence should lead to distrust of God.

3. As far as Rahabs faith had knowledge, it also had works. James seizes on that feature. The woman hid the servants of God. She confessed her faith freely, and her confession is very wonderful. No amount of faith can be of any use without works. We may believe as much as the angel Gabriel, but not to work is to sin against all the additional light which goes with our faith. God garners faith in fruit, not faith in blossom.

4. Rahab believed in God in the midst of unbelief. She alone, in Jericho and all Canaan, seems at this time to have accepted Israels God for her God. It is all very well and sufficiently easy to believe what every one else accepts; can we dare to believe God when alone? Can we believe when all the companions of our daily life scoff at us? Can we hold our faith singly about particular truths or principles?

5. Rahabs faith went with compassion and love. She had thought for the safety of her relatives. If we are doing nothing to save others, let us remember that no one can fill our place. No one else has our particular mind, or temperament, or experiences, or opportunities.

6. Rahabs faith was only in God. She believed in a living being of great power, who loved the Israelites, and helped them so that none could stand against them. She was absolutely without any systematic creed. Creeds are good so far as we must have them, but we had better leave them to come to us, and not go in search of them. Max Mller has pointed out that though nature is incapable of progress or improvement, when men become familiar with any science they begin to classify its features. So the botanist began in time to classify flowers; and when men began to study language, that too entered upon its classificatory stage. Classification is the necessary outcome of knowledge. Men accumulate items of knowledge, and then, in order to remember them better, and understand them more thoroughly, they formulate and arrange them. A Christian with much experience and many thoughts of God must have a creed; he cannot help it; it is the necessary outcome of growth. But it is unwise for anxious souls seeking Jesus Christ as their Saviour to burden and perplex themselves with theology. Like Rahab, let them simply believe in Him who has helped so many of His people to such mighty victories.

II. Some forms of Divine mercy.

1. Gods mercy tends to strengthen faith from its very beginnings to its crisis. This woman had heard of the Red Sea, of the overthrow of Sihon and Og, and she believed. After her confession she is strengthened right up to the time of trial. (a) The Jordan divides; while the hearts of her neighbours became still more as water, how Rahab must have been confirmed in the choice she had made! (b) Then here was this strange procession of this vast army, marching round Jericho, for six days, once a day Not a shout was to be heard; the only noise was from those seven rams horns, which blew out their strange notice just in front of the ark, which was the symbol of religion and of Gods presence. How unlike ordinary fighting it must have seemed! Taken in connection with the circumcision and passover hard by at Gilgal, how superhuman the aspect of the whole campaign must have become! Every movement would be saying to Rahab, The God of heaven and earth is undertaking all. Surely the very strangeness of the siege, so terrifying to the Canaanites, would have tended to increase her faith. (c) On the seventh day, at the close of the seventh march round the city, each of the last six of which had been indicating the coming crisis, the people shouted, and the wall fell down flat, and the Israelites went up every man straight before him into the city. It seems as though the wall fell down entirely round the city, so that the men who surrounded the city had not to walk some one way and some another to various breaches, but there was an open path before them all. We find, however, that Rahabs house was upon or against the wall, and yet that fell not; for the spies went in, and brought her and her family out in safety. Here, then, in the very crisis of trial, God gave this woman a sign which seemed to say within her, Israel has covenanted with me, and, lo, the God of Israel makes the covenant of His people His own bond also! All the wall, or much of it, had fallen; her house stood firmly. Thus from its beginning to its greatest ordeal does Gods mercy graciously provide means to sustain and strengthen this womans faith. Is Divine mercy less careful for us? No; to us all, if we will only look, God gives increasing light. The path of the just is as the shining light, which shineth more and more unto the perfect day.

2. Gods mercy is very pitiful in its estimate of human surroundings. Only this womans faith is spoken of in the N.T.; nothing whatever is said of her lie; and while she is called a harlot, there is no upbraiding of her because of past sin. The good is proclaimed with honour; the evil is recognised, but the very terms in which it is named seem to treat it as forgiven. Thus God hides His face from our transgressions, and our sin He covers.

3. Gods mercy is seen giving exceptional faith conspicuous honour. (a) This woman marries a prince in Israel; (b) becomes a progenitor of our Lord; (c) and has most honourable mention in the New Testament. Christ comes through all sorts of characters, and through all ranks of society; some ancestors are kings, and some are the poor. He seems to say by the very manner of His coming that He appears on earth for all sorts of sinners, and for all ranks and conditions of men. It is significant, too, that Christs parentsthe last in the line of genealogyare poor, as though even the birth of the Saviour should lay its emphasis on the after word, To the poor the gospel is preached. When sinful Rahab stands in the line of so much honour, faith in any one may well anticipate the things which God hath prepared for them that love Him.

4. Gods mercy is seen saving all them that believe, even though faith may be poor and small. Rahab had only the faith of fear, and she and her family were delivered from death; doubtless the wonders of Gods mercy, when Jericho fell, led her into a larger trust and a holier life. We cannot but look on her as in heaven, when we see her so commended in the New Testament. So does God encourage even fear, and so does He teach our feeble faith to hope in His mercy.

SUGGESTIVE COMMENTS ON THE VERSES

Jos. 2:8-12. THE DIFFERING MEASURES OF LIFES INFLUENCE ON MEN.

I know that the Lord (Jos. 2:9); WE have heard how the Lord (Jos. 2:10). WE heard, and OUR heart did melt (Jos. 2:11). Now therefore I pray you (Jos. 2:12). All had heard the same things, and all feared; only one prayed, and only one believed and worked the works of faith.

I. There are multitudes who hear of the Lord, but the voice of the Lord is one voice to them all. Some men hear or see more of the Lords deeds than others, but, substantially, the deeds all speak the same thing. There are no contradictions; the works and words are all in one direction.

1. The teachings of NATURE are substantially the same everywhere. The testimony of the rocks is one testimony to all who read it aright. Each flower and blade of grass and tree alike tells of creative wisdom, power, and love. The voice is the same in all places. So it is of the great and wide sea, wherein are things creeping innumerable. The heavens declare the glory of God. There is no speech nor language where their voice is not heard. Their line [or teaching] is gone out through all the earth, and their words to the end of the world; and the words are the same wherever men will listen to them and search out their meaning. African stars, American heavens, the Asian firmament, and the European sky, all speak in harmony. In the hymn usually attributed to Addison, but recently claimed, and apparently with good reason, as Andrew Marvells, we sing

The spangled heavens, a shining frame,
Their great Original proclaim;

and they proclaim Him without contradiction, and, unlike men, without controversy. Law everywhere preaches the same thing about fire and water, about heat and actinism and colour, about chemical properties and mechanical appliances, about obedience to its precepts on the one hand, or our transgression of them on the other.

2. The teachings of Providence have been everywhere similar. In all times the wicked have often been found to flourish like a green bay tree, and the true-hearted have often been an afflicted and poor people; yet the industrious and the wise have ever had their reward. Sudden accidents and calamities have been the heritage of all the ages. Similar weaknesses, sicknesses, diseases, bereavements, graves, have been, from the first proclaiming one providence for all times and lands.

3. The teachings of Human History are similar. Mans sinshis wars, murders, lyings, duplicity, mere pleasure-seeking, his pride and selfishnesshave always tended to degradation and misery: Mans virtueshis sympathy, self-denial, generosity, love, meeknesshave always worked peace, and brought a goodly heritage.

4. The teachings of the Human Conscience and the Heart have never materially differed. Conscience has brought fear to the wicked and peace to the pure, from the day when Adam hid himself till now. The heart that has lived merely for this world has always had its sense of emptiness. Human desires and yearnings and hopes have ever gone out to things beyond death.

5. The teachings of the Bible have ever been in one direction. The early times had not so much light as these latter days, in which God has spoken unto us by His Son, but the light has ever shewn one path, having but one kind of traveller, and one hope and end for them all.

II. When the mightier works of the Lord and His sterner words have been forced prominently on the thoughts of men, they have always tended to work fear and despondency. Now some divided sea, now the smiting of mighty kings who could have helped them, and now promises of a heritage to some one else which threatened them with dispossession, have, all through human history, made the hearts of men to melt. Disastrous earthquakes, the ravages of epidemic disease, appalling accidents, the threatenings of the Scripture against idolatry and all sin, have, when forced suddenly on the attention, made mens hearts as water. Power, when not understood, ever works awe.

III. While the works and word of the Lord bring fear to all men at first, in some fear gives place to faith, and desire, and love. The inhabitants of Jericho all heard and trembled; only Rahab passed out of fear into faith and service. Nothing is more marked in the Bible than this differing measure of influence wrought by the same word. Whether the risen Saviour has revealed Himself to men, or Paul has preached at Athens or in his own lodging at Rome, it has ever had to be written, And some believed the things which were spoken, and some believed not. How are we hearing? He that hath ears to hear, let him hear.

Jos. 2:9 only.

I. The testimony of those who are weak and untaught. I know, said Rahab; what witness should we bear? Much is given to us;education, associations, godly parents, Christian teachers, an entire gospel of mighty and merciful works.

II. The confidence of the weak and untaught. I know, etc. In all Rahabs gospel there was not a single promise. She only saw two or three of the mighty acts of the Lord, yet she believed, doubting nothing. Our gospel has the cradle, the promises, the tenderness, and even the tears and the cross of our Lord Jesus Christ.

III. The encouragement given by the weak and untaught. The Lord hath given you the land, etc. Rahab was with these Israelites in much assurance; she might have no promise of her own, she would read and understand and proclaim the blessedness of theirs.

Jos. 2:10-11. COMING TO A KNOWLEDGE OF THE TRUTH.

I. The use of religious memories. The miracle of the Red Sea had taken place forty years before. This was a period equal to half a lifetime. If living then, Rahab could have been only a child. Perhaps, to her, the miracle was only a tradition; but she thought on it, and it helped to lead her to a conclusion.

1. We want help from all the faculties of our being when we are seeking to know the Lord. Within, we have much to dim our vision: pride, self-love, and sin in many forms. Without, temptation has a thousand fair disguises, and every time we sin we hide God from our eyes. We might as well try in the same instant to look north and south, to the sky over our heads and the earth at our feet, as to seek sin and see God. To know Him, we need each power of our being for that one purpose.

2. Memory, however, is peculiarly helpful in getting this knowledge. (a) Memory brings to us lifes select teachings. We look through our family albums, and do not find there cartes in general; they are not portraits of Her Majestys army or navy; they are selectevery face is the face of a friend. We look through our Bibles, and we have in them favourite passages which fill us with peace; and we know far better where to find our twenty-third Psalm, or our fourteenth of John, than some name in the genealogies, or some obscure incident written in the book of Chronicles. So when we look through our minds, many things are hidden by time, only select memories come up, and these, where they are religious, are the most beautiful and the most helpful. (b) Memory often brings delineations of God from the past which are both clearer and purer than our present impressions. They are pictures of our childhood, at once full of realism and full of innocence. (c) Memory might bring up, not only its visions of the past, but its reproof in the present. Rahab, and we not less, might find room to ask, How am I, compared with my thoughts of God years ago? what has my life been sincealas! what? Have I grown in the knowledge of Him? Memory helped her to decide in this her last opportunity; destruction soon came, suddenly as at the Sea, and these few moments with the spies were standing for her eternity. What of our moments; are they equally important? what of our memories; are we using them, while yet there is time, to help us to know Him, whom to know is eternal life?

II. The blessings of observation and reflection. The two kings of the Amorites had fallen but recently. The victories obtained over them made this woman think. Some pass through life seeing but little, and not reflecting on even that. Life is a stream which runs past them; they see its waters shimmer in the sunlight, and hear the cheerful ripple, the soft murmuring, or the ceaseless roar of its progress, but they never stoop to drink. Life carries everything past them, and brings them nothing which they make their own. Who can wonder if danger and death overtake them while yet unprepared?

III. The value of cumulative evidence and repeated emotions. The Red Sea made Rahab do nothing, the death of Sihon does not apparently move her to any works, the overthrow of Og leaves her still in Jericho; but the coming of the spies, and their conversation, added to all that went before, make her covenant for her salvation.

1. The unused evidence of life. No man can destroy this evidence. It is accumulating either to (a) gradually convince us, or to (b) finally overwhelm us.

2. The unimproved feelings of life. Joys, sorrows, fears, etc., are either exhausting and withering our hearts, and leaving them callous, or they are being treasured up and cultivated within us as the beginnings of our eternal hymn of adoration and praise.

IV. The salvation that comes of facing the whole truth, and then confessing it to others.

1. We should never conceal from ourselves our utter helplessness as against God.
2. We should never deny even to our own hearts the glory of God; (a) His sovereignty in heaven above; (b) His sovereignty in earth beneath.

3. What we acknowledge of the glory of God to ourselves, it is best to confess to His people. (a) It is Gods right. (b) His people may be able to help us. (c) Our confession may lead to our salvation.

Jos. 2:12-13.

I. Faith looking within.

1. It has self-distrust.
2. It has no rest till it secures covenanted mercy.
3. Though it be faith, it yet needs some help from signsGive me a true token. Those who feel most sincerely how blessed it is to believe when they have not seen, cling, nevertheless, to that sign of the everlasting covenant, the cross of our Lord Jesus Christ.

II. Faith looking around. Faith in God, though in a sinner like this, and in days so far back and light so feeble as hers, has ever the same tendencies.

1. It wants others to be in the covenant also.
2. It begins among its own kindred.
3. It places the life first, and makes things subordinate.

4. It not only has compassion for others, but expectation from others: I pray you, since I have shewed you kindness, that ye will also shew kindness. Faith is very human in its pity and generous kindness; it is not so superhuman that it can receive harshness for gentleness without feeling wounded. Some people know very well that the faith of Christians should lead to compassion and help; they utterly forget that it is natural for even faith to be pained by ingratitude.

III. Faith looking on high.

1. It has adoration and praise for Gods power (Jos. 2:11).

2. It regards that power no longer as a terror, but a joy. Rahab wanted to get with Gods people, in order that Divine power, instead of destroying her and hers, might defend them. The truth which at first made the heart melt, became speedily its shield and buckler.
3. Faith has not only praise for God, and a new feeling as to His power, it has regard to the honour of His name: Swear unto me by the Lord.

On the passage in Jas. 2:25, Manton gives the following very suggestive thoughts concerning the case of Rahab:

I. God may choose the worst of sinners. Even in a harlot faith is acceptable. II. The meanest faith must justify itself by works and gracious effects. III. Believers, though they justify their profession, are still monuments of free grace. It is Rahab the harlot, though justified by works. IV. Ordinary acts are gracious, when they flow from faith and are done in obedience. Entertainment, in such a case, is not civility, but religion. A cup of cold water in the name of a prophet is not courtesy, but duty, and shall not lose its reward. A carnal man performs his religious duties for civil ends, and a godly man his civil duties for religious ends. There is no alchemy like that of grace, where brass is turned into gold, and actions of commerce are made worship. V. The great trial of faith is in actions of self-denial. Rahab preferred the will of God to the welfare of her country; Abraham the same will to the life of Isaac. A man is not discovered when Gods way and his own lie together. VI. The actions and duties of Gods children are usually blemished with some notable defect. Rahabs entertainment was associated with Rahabs lie; Moses smote the rock twice, and with faith mixed anger. Thus we still plough with an ox and an ass in the best duties. VII. God hideth His eyes from the evil that is in our good actions. He that drew Alexander while he had a scar upon his face, drew him with his finger upon the scar: God putteth the finger of mercy upon our scars. Job curseth the day of his birth; it is simply written, Ye have heard of the patience of Job. How unlike are wicked men to the Lord; with them one blemish is enough to stain much glory, but with Him a little faith and a few works are thrown into everlasting honour.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

The Covenant Made With Rahab Jos. 2:8-21

8 And before they were laid down, she came up unto them upon the roof;
9 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.
10 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.
11 And as soon as we had heard these things, our hearts did melt, neither did here 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.
12 Now therefore, I pray you, swear unto me by the Lord, since I have showed you kindness, that ye will also show kindness unto my fathers house, and give me a true token:
13 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.
14 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.
15 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.
16 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.
17 And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.
18 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 fathers household, home unto thee.
19 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.
20 And if thou utter this our business then we will be quit of thine oath which thou hast made us to swear.
21 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.

9.

What was Rahabs view of God? Jos. 2:9

Her confession of faith remained far behind the faith which Moses at that time demanded of Israel. She discerned in Jehovah a deity in heaven and upon earth. Although she had not yet thrown off her polytheism altogether, she had come close to a true and full confession of the Lord. She knew that all evidence pointed towards the victorious conquest of the land on the part of the Israelites. Although she could hardly have known of the promise given to Abraham (Gen. 12:1-3), she had witnessed how terror had fallen upon the members of her community as reports reached them of Israels exodus from Egypt, The people of Canaan had fallen into great fear.

10.

How much of Israels history was known to Rahab? Jos. 2:10

Jacob and his descendants had gone out of Canaan four hundred years before the time of Joshua. Rahab demonstrates very little knowledge of the early history of Israel when she specifically mentioned how the people of Israel crossed the Red Sea on dry land. She also knew of the victorious campaigns they had waged against the kings east of the Jordan. She called Sihon, king of the Arnorites, and Og, king of Bashan, by name. These were kings whom the Israelites had conquered just shortly before the time of the death of Moses.

11.

How did Rahab describe God? Jos. 2:11

Rahab said, The Lord your God, He is God in heaven above and in earth beneath. Rahabs confession of faith is very close to the cry made by the people of Israel on Mount Carmel after God had sent fire from heaven to devour Elijahs sacrifice and altar. At that time the people of Israel cried out, The Lord, He is the God; the Lord, He is the God (1Ki. 18:39). Even without the benefit of a great heritage among God-fearing people, Rahab came to the conclusion that the God of Israel was the God of the whole earth.

12.

What request did Rahab make of the spies? Jos. 2:12-13

Rahab was pleading for her life. She asked that the people of Israel save alive her father and mother, her brothers, her sisters, all that they had, and herself. When she asked them to give her a true token, she was asking them to appoint some kind of sign which would assure her that they were favorably inclined towards her, or that she be allowed to give them some pledge of her allegiance.

13.

What kind of men were the spies? Jos. 2:14

The men whom Joshua had sent to spy out Canaan were courageous, God-fearing, and appreciative men of war. They were honest and dependable. They were not sinful, covetous, or treacherous. They knew Rahab had spared their lives, and they were willing to make an agreement. They had a knowledge of God which led them to believe this God-fearing woman, though a sinner, would be accepted into the household of Israel if she believed on the Lord. They had not entered Rahabs house for any evil reason; and when they saw an opportunity to help a pagan to have faith in the true God, they were ready to act.

14.

What further actions did Rahab take? Jos. 2:14-16

The covenant into which Rahab entered with the spies was a matter of life and death. Since she had spared their lives, they were willing to spare her life. If she tricked them later and caused them to be harmed, then they would harm her. If she failed to meet the conditions which they laid down to her, they were not to be bound in any way to spare her or her family. When the covenant was completed, she let the men down over the city wall by a cord dropped out of the window of her house, Her house was on the town wall. She also instructed the men to hide in the mountain rather than to make an attempt to get back across the fords of the Jordan and to reach Joshuas camp immediately. In some way, she believed three days would be sufficient time for them to remain in hiding, evidently knowing the habits of expeditionary forces which went out from the city on such missions.

15.

What conditions did Rahab agree to meet? Jos. 2:18-21 She was to do the following things:

(1)

When the town was taken, Rahab was to make her house known to the Israelites by binding the cord of this crimson thread

(2)

When the town was taken, Rahab was to collect together her parents, her brothers, and her sisters into her own house

(3)

She was to agree to all the propositions made to her, especially not to disclose the mission of Israel

The rope by which the spies had escaped out of Rahabs house was made of crimson threads. It was this kind of cord which she was to hang from her window. There could be no mistaking the unusual and significant sign. The Israelites were furthermore disavowing any responsibilities for any of her family who might be scattered throughout the town. This would prevent someone from falsely identifying himself as a member of Rahabs house. Naturally, she was not to make any mention of the spies visit or in any way jeopardize their safe return. Rahab readily agreed to all of these propositions and was thus spared.

Fuente: College Press Bible Study Textbook Series

8. Before they were laid down That is, to sleep. They had been hidden where it was uncomfortable to sleep; but now that their pursuers are put upon the wrong track, they come forth from their hiding places.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘ And before they were laid down (or ‘slept’), she came up to them on the roof.’

This may mean after they had been first hidden, but before they laid down finally to sleep (compare Gen 19:4), or be referring back to a conversation which took place before they were finally hidden under the stalks, she having left them for some reason and then returned. The telescoped descriptions hid far more detailed happenings for at present they were in little danger and would not just lie under the stalks all the time. It possibly indicates that she had had time to think and had come up with an idea.

Fuente: Commentary Series on the Bible by Peter Pett

The Spies Saved by Rahab

v. 8. And before they were laid down, she came up unto them upon the roof, where they were preparing to pass the night;

v. 9. and she said unto the men, I know that the Lord, Jehovah, of whom she had heard and toward whom she felt a reverential awe, hath given you the land, and that your terror is fallen upon us, namely, the fear that they would be exterminated by Israel, Deu 2:25; Deu 11:25, and that all the inhabitants of the land faint because of you, are terrified and utterly discouraged by the obvious assistance which Jehovah had rendered His people.

v. 10. For we have heard how the Lord dried up the water of the Red Sea for you when ye came out of Egypt, Exo 14:21; 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, Num 21:21-35.

v. 11. And as soon as we had heard these things, for Rahab here asserts of all her countrymen what she herself felt, our hearts did melt, said of complete discouragement, neither did there remain any more courage in any man because of you, they found it impossible to raise a bit of spirit, either to think, plan, or act, so great was their terror; for the Lord, your God, He is God in heaven above and in earth beneath. Thus Rahab, in concluding, confessed her faith in Jehovah, the true God. It is strange that the miracles of God’s almighty power, which wrought faith in the heart of this great sinner, caused the unbelieving hearts of the other Canaanites to become hardened and thus to be condemned to the judgment of death, of extermination.

v. 12. Now, therefore, I pray you, swear unto me by the Lord, since I have showed you kindness, in hiding them from the king’s messengers, that ye will also show kindness unto my father’s house and give me a true token, some sign of truth by which they would guarantee immunity to her and her relatives in the general extermination which was sure to come;

v. 13. and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, her entire relationship, and deliver our lives from death. The sign of truth which she demanded was the solemn oath that they would save the lives of all her kin.

v. 14. And the men answered her, Our life for yours, literally, “our souls instead of yours to die” (they pledged their very souls for the truth of their promise to spare Rahab and her relatives), if ye utter not this our business, that is, if she would not betray them while they were on their way back to the camp of Israel. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee, show her this mercy and faithfulness, and save her life.

v. 15. Then she let them down by a cord, a strong rope, through the window; for her house was upon the town wall, built right against it, and she dwelt upon the wall, her chamber overhung the wall.

v. 16. And she said unto them as they stood below after their escape from the city, Get you to the mountain, a wild cliff north of Jericho, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned; and afterward may ye go your way. Being familiar with the distances and all possible roads, she was able to give the spies this shrewd bit of advice.

v. 17. And the men said unto her, in order to obviate the danger of a false interpretation of their promise and oath, We will be blameless of this thine oath which thou hast made us swear, namely, unless she would do as they now directed her to act.

v. 18. Behold, when we come into the land, thou shall bind this line of scarlet thread, a thin, but strong rope, such as surveyors used, probably the one by which they had made their escape, 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, who apparently were living in their own homes, home unto thee, thus having them all together in one house.

v. 19. And it shall be that whosoever shall go out of the doors of thy house into the street, anywhere outside, his blood shall be upon his head, it would be his own fault if some soldier of Israel would strike him down, 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, in that case they would assume the blame. That was the second condition.

v. 20. And if thou utter this our business, in betraying them after their departure, then we will be quit of thine oath which thou hast made us to swear. This third condition was really only a repetition of the chief condition made at the time they swore the oath, v. 14.

v. 21. And she said, According unto your words, so be it. She agreed to all the conditions. And she sent them away, and they departed; and she bound the scarlet line in the window, namely, when she found that she needed it for the stipulated purpose.

v. 22. And they went and came unto the mountain, and abode there three days, until the pursuers were returned; and the pursuers sought them throughout all the way, on every road which they could possibly have taken, but found them not.

v. 23. So the two men returned, and descended from the mountain, and passed over, over the river Jordan, and came to Joshua, the son of Nun, by the evening of the third day, and told him all things that befell them, gave him a full report of all that had happened to them;

v. 24. and they said unto Joshua, Truly the Lord hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us. Rahab, the harlot, is an example of faith, Heb 11:31, for the Lord has His elect in the midst of an unbelieving nation. She forsook the sinful business in which she was engaged, and afterward became an ancestress of Jesus, Mat 1:5. It was an act of faith on her part to shield those representatives of God’s people, Jas 2:25; Heb 11:31. True faith, love toward God, always shows itself in love toward the fellow-believers, in doing good to the members of God’s people and in resisting the enemies of the Lord.

Fuente: The Popular Commentary on the Bible by Kretzmann

DISCOURSE: 244
RAHAB PROTECTS THE SPIES

Jos 2:8-14. And before they were laid down, she came up unto them upon the roof: 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. 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. 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. 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 fathers house, and give me a true token: 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. 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.

GOD is pleased to accomplish his promises by the use of means: to neglect the means therefore is to tempt him, rather than to trust in him; and to expect the end without using the means is not faith, but presumption. Hence the strongest believers have always accounted it their duty to exert themselves as much as if success depended solely on their exertions; whilst, on the other hand, they placed their hopes in God, as much as if no effort whatever were used by themselves. Joshua had no doubt respecting his ultimate success in conquering and possessing the land of Canaan: yet, as every prudent General endeavours to obtain information respecting the state of any fortified city which he is about to besiege, before he proceeds actually to invest it, so Joshua felt it his duty to send spies to ascertain the state of Jericho, before he passed over Jordan to attack it. To the spies themselves the undertaking was perilous in the extreme: yet they went forth in humble reliance on their God, and were almost miraculously preserved from falling into the hands of their enemies. The manner of their preservation is here circumstantially related: it was effected solely by the good offices of a woman who lived in the city, and to whom they were providentially directed. Her name was Rahab; and she is constantly in the Scriptures called an harlot; but whether she was at that time an harlot, or was a reformed character, we know not: but this is plain, that her mind was wonderfully overruled by God to screen and protect them. The interposition of God in this matter seems to have been not unlike to that which fifteen hundred years afterwards led to the conversion of Cornelius. Cornelius was instructed in a vision to send for Peter, and was directed where to find him: and at the same time Peter was instructed in a vision to go to him, notwithstanding he was a Gentile. Thus the minds of the spies were directed to the only person in the city that would have afforded them an asylum; and her mind was directed to prefer their safety before every other consideration whatever. The conduct of Rahab on this occasion is repeatedly mentioned in the New Testament, and that too in terms peculiarly honourable to her. We shall find it therefore not unprofitable to consider,

I.

The service she rendered

In speaking upon this part of our subject, we shall notice separately,

1.

What she did

[From the first interview which she had with the spies, she knew the true object of their mission; and determined to advance it to the utmost of her power. Her first object therefore was to prevent any discovery: and for this purpose she conducted them to the roof of her house, and there covered them with stalks of flax. As she had foreseen, they were traced to her house, and messengers from the king were sent to apprehend them. She acknowledged that they had been there, but said that they were gone away but a little before, and, if pursued immediately, would certainly be taken. Thus she avoided all suspicion of favouring them, and prevented all further inquiries about them at her house. Having succeeded thus far, she went up to them, and asked of them an assurance, that they, in return for this kindness, would spare her and all her family, when they should take the city. To this they bound themselves and all Israel by a solemn oath; stipulating, however, that the matter should be kept a profound secret; that her family should all be collected under her roof; and that a scarlet line, by which she let them down from her window, should be bound in the window, to prevent any mistake. The instructions which she gave them for the avoiding of their pursuers, were such as prudence directed: these they followed implicitly; and after hiding themselves three days in a neighbouring mountain, they returned across the fords to their own camp in safety. Thus did she effectually preserve the spies that Joshua had sent.]

2.

From what principle she acted

[It certainly appears strange, that she should so betray her king and country; and stranger still, that she should be commended by God himself for this conduct; more especially when we find, that she uttered various falsehoods for the attainment of her end. Let us then investigate this point.
The principle from which she acted, was faith. Of this we are assured on the authority of an inspired Apostle; By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace [Note: Heb 11:31.]. The same is manifest in the account before us. She believed that the God of Israel was the only true God. She believed that God was the great Disposer of all events: that he had given the land of Canaan to his people Israel: that he had miraculously opened a way for them through the Red Sea, at their first coming out of Egypt: that he had enabled them to destroy Sihon and Og, the two kings of the Amorites, and to take possession of their land: and that he would infallibly accomplish his promises to them, in the total subjugation of the Canaanites. All this is evident from the very words of our text. Now, if we consider how contracted were the views even of the pious Israelites at that time, this faith, strong and assured as it was, was truly wonderful: it might justly be said of her, as of another Canaanitish woman, O woman, great is thy faith! I have not found so great faith, no, not in Israel.

But here arises a question of considerable difficulty: How can we reconcile the falsehoods which she uttered with the professions which she made, and with the commendations given her in the Scriptures? To solve this difficulty, commentators have had recourse to various expedients; some extenuating, some justifying, and some altogether condemning her conduct. But we apprehend that the true solution must be found in the strength and assurance of her faith: she herself said, not, I fear, or, I believe, but, I know that the Lord hath given you the land. She was fully assured that it was in vain to fight against God: that, if these two spies were put to death, it would make no difference whatever as to the issue of the contest: that the whole city and all its inhabitants would infallibly be destroyed: and that the only possible way of securing herself and family would be to submit to the God of Israel, and to unite themselves to his people. To what purpose then would it be to deliver up the spies? it would not save one single life: it would only be to continue fighting against God, and to bring on herself and all her family that destruction which it was now in her power to avert. By concealing the spies she, in fact, could injure nobody; but by giving them up, she would sacrifice, both for herself and family, all hopes of life either in this world or the world to come. At the same time that this view of the matter gives the easiest solution to the difficulty, it serves to explain the commendation given to her by the Apostle James: Was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way [Note: Jam 2:25.]? Yes; she did by this act evince the reality and strength of her faith, and prove, that she had determined to cast herself entirely, both for time and for eternity, upon the mercy of the God of Israel.

If it is asked, whether faith in God will produce, or even countenance, falsehood; we answer, No: but that question does not fairly belong to the subject: let it be asked, whether Elisha was justified in deceiving the Syrian army, and leading them from Dothan, whither they had come to destroy him, to Samaria, where they were brought into the power of the king of Israel [Note: 2Ki 6:13-19.]? Or, if the cases be thought not sufficiently parallel, let any one ask, whether, if a maniac were coming to destroy his whole family, he should not think himself justified in denying them to him, when no evil could accrue to the maniac himself by means of it, and the preservation of so many lives depended on it? Yet even this case, strong as it would be, would fall very far short of Rahabs, whose eternal, no less than temporal, interests depended on her forwarding the purposes of Heaven. But, whether we justify or condemn her conduct, it can afford no precedent to us: for, before we can plead her example in justification of treachery or falsehood, we must be circumstanced like her, which it is nearly impossible we should ever be.]

Such was the service which she rendered to the Lord. Let us now consider,

II.

The reward she obtained

This was greater far than ever she herself could have conceived

1.

She and all her family were preserved

[In a few days, Joshua and all his army appeared before the city; and, by Gods special interposition, took it. The sign before agreed upon had been attended to by Rahab, and the two very persons with whom the agreement had been made were sent to secure the execution of it. They went to the house, brought out Rahab and all her family, and placed them in safety near the camp of Israel: then the order was given to burn the whole city, and to destroy every one of its inhabitants without exception. The fulfilment of the covenant which the spies had entered into is particularly noticed at the taking of Jericho; and Rahab herself long continued in Israel a monument of the mercy of God and of the fidelity of his people [Note: Jos 6:22-25.].

This alone was an exceeding great reward: to be so distinguished herself; and, after all the distress which her former wickedness had occasioned to her family, to be made an instrument of saving all their lives, surely this was an inestimable benefit, and assimilated her to the angels which rescued Lot and his family from the flames of Sodom.]

2.

She is enrolled amongst the number of Gods most eminent saints

[We have already had occasion to refer to the testimony of two Apostles in her behalf. The very scope of one was to illustrate the transcendent excellence of faith, and of the other to shew its operative and transforming power: by both of them is she united with the patriarch Abraham himself: and by one she is said to be justified by this work of hers, as Abraham was justified by offering up his son Isaac on the altar. The boon she desired was, temporal life; and behold, here was given to her spiritual and eternal life. How loudly did this proclaim to Israel the determination of God to incorporate with them in due time the Gentile world! And how strongly does it declare to us, that where sin has abounded, grace shall much more abound! Methinks, as Paul says of himself, that for this cause he obtained mercy, that in him the chief of sinners God might shew forth all long-suffering for a pattern to them that shall hereafter believe on him to life everlasting, so we may say of this woman. O that all the harlots in the world could hear of the mercy shewed to this notorious prostitute! Despised as they are and abandoned by their fellow-creatures, O that they knew what compassion for them exists in the bosom of their God! They usually persist in their wickedness, through an utter despair of obtaining the mercy and grace which they stand in need of: but here they might see, that the vilest of sinners may become the most eminent of saints. Our Lord indeed tells us, that publicans and harlots are often more willing to seek for mercy than proud self-complacent moralists [Note: Mat 21:31.]: O that the instance before us might lead many to repentance, and that, like another of whom we read, having had much forgiven, they may love much!]

3.

She was made an ancestor of the Messiah himself

[Mysterious truth! A Gentile, belonging to an accursed nation, and to a place peculiarly obnoxious to the wrath of God: and she too, an harlot of peculiar notoriety; to be chosen of God, not only to become an eminent saint, but an instrument of continuing the line of his elect, and ultimately of bringing into the world his only-begotten Son [Note: Mat 1:5.]! What shall we say to this? The truth of it cannot be doubted; for she is expressly mentioned in the genealogy of Christ [Note: If Salmon, who married her, was, as is by no means improbable, one of the two spies, what beautiful considerations would arise out of that circumstance! But, where there is so much known, it is not desirable, unnecessarily, to introduce conjecture.]. How infinitely did this honour surpass all that she could ever have imagined! What a reward was here for protecting the spies! But verily we never can entertain too exalted thoughts of Gods love and mercy: the riches of his grace are altogether unsearchable, and the extent of his love, incomprehensible.

This however we may learn from it, that God will abundantly recompense whatever we do for him Even a cup of cold water given for his sake, shall in no wise lose its reward. Let us then enlarge our expectations from him, and open our mouths wide, that he may fill them. Let us not be afraid to incur risks for him; but let us serve him at all events, accounting nothing of any value in comparison of his favour, nothing desirable but an inheritance with his people [Note: The brief practical hints contained under these three subdivisions, might be omitted, and added separately as three inferences from the subject. Thus Infer, 1. There is no person so vile, but he may become an eminent saint2. Faith, if true, will uniformly produce good works3. Whatever we do for God shall most assuredly be richly rewarded. This plan would contract the second head; but it would admit of these important thoughts being more expanded and enforced.]]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

What a wonder working God our God is! Jericho is one of the cities devoted to destruction: and yet in this place there is a precious soul to be gathered to his people! Compare Jos 6:26 with 1Ki 16:34 . In Jericho there is a woman of ill-fame, an harlot: and grace singles her out for the illustrious display of mercy. Reader, remember what the Lord Jesus told the chief priests and the elders; that publicans and harlots would go into the kingdom of God before them. Mat 21:31 . But the most astonishing thing of all concerning Rahab is, that she was one of the ancestors of the Lord Christ, according to the flesh. See Mat 1:5 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jos 2:8 And before they were laid down, she came up unto them upon the roof;

Ver. 8. And before they were laid down, ] so., To take their rest, which in this fright they had little list to. “Sleep on now, take your rest,” saith our Saviour by an irony to his drowsy disciples; q.d., Do so, if you can at least, now, with so many swords and halberds about your ears. Mar 14:41

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED TEXT): Jos 2:8-14

8Now before they lay down, she came up to them on the roof, 9and said to the men, I know that the LORD has given you the land, and that the terror of you has fallen on us, and that all the inhabitants of the land have melted away before you. 10For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed. 11When we heard it, our hearts melted and no courage remained in any man any longer because of you; for the LORD your God, He is God in heaven above and on earth beneath. 12Now therefore, please swear to me by the LORD, since I have dealt kindly with you, that you also will deal kindly with my father’s household, and give me a pledge of truth, 13and spare my father and my mother and my brothers and my sisters, with all who belong to them, and deliver our lives from death. 14So the men said to her, Our life for yours if you do not tell this business of ours; and it shall come about when the LORD gives us the land that we will deal kindly and faithfully with you.

Jos 2:9 the LORD has given you the land How did a Canaanite prostitute know (1) God’s covenant name; (2) the covenant stipulations; and (3) their exodus experience? Apparently she heard by word of mouth from her customers.

the terror of you has fallen on us The term terror (BDB 33) is often used of YHWH’s supernatural intervention in battle (e.g., Exo 15:16; Exo 23:27; Job 20:25).

all the inhabitants of the land The root of this Hebrew word means to sit, remain, dwell (BDB 442, KB 444, Qal ACTIVE PARTICIPLE). Some scholars asset that it should be translated rulers or those who sit on the throne, but no translation that I am aware of translates it like that. They assume it relates to the third meaning, those who dwell in the land (cf. Exo 15:14).

I have melted away before you This is parallel to the terror of you has fallen on us. This VERB (BDB 556, KB 555, Niphal PERFECT) is a metaphor of helpless disorganization or panic (cf. Jos 2:11; Jos 5:10; Exo 15:15; 1Sa 14:16; Jer 49:23). It is used to describe fear in Deu 1:28 and also of the Israelites at their defeat at Ai in Jos 7:5.

Jos 2:10 Red Sea This is literally Sea of Reeds or Sea of Weeds. This term is used of

1. salt sea (cf. Jon 2:5; 1Ki 9:26)

2. fresh water reeds in the Nile (cf. Exo 2:3; Isa. 19:26)

3. the large body of mysterious water to the south (cf. Num 33:8; Num 33:10)

thereby referring to the modern bodies of water called the Red Sea, Indian Ocean or Persian Gulf.

SPECIAL TOPIC: THE RED SEA

the two kings of the Amorites The account of Israel’s victory over Sihon and Og is recorded in Numbers 21 and Deuteronomy 2-3.

utterly destroyed The VERB (BDB 355, KB 353, Hiphil PERFECT) herem meant under the ban. This was a holy war term for complete dedication to God. All that breathed became holy unto God and thereby had to be removed from human use. Examples are

a. limited ban – Deu 2:34-35; Deu 3:6-7

b. total ban – Jos 6:17; Jos 6:21

Jos 2:11 He is God in heaven above and on earth beneath This is a strong theological statement of God’s transcendence and imminence. This is the paradox of YHWH as the Holy One of Israel and on the other hand, the ever present God of creation. This is an affirmation of monotheism. See Special Topic: Monotheism .

Jos 2:12 swear to me by the LORD The VERB (BDB 989, KB 1396, Niphal IMPERATIVE) is common in Deuteronomy and Joshua.

1. God swears, Jos 1:6; Jos 5:6 (twice); Jos 21:43-44

2. His people swear, Jos 2:12; Jos 2:17; Jos 2:20; Jos 6:22; Jos 6:26; Jos 9:15; Jos 9:18-20; Jos 14:9

3. do not swear by their gods, Jos 23:7

This was a common practice of involving God’s name in daily life (cf. Jos 9:15). The fact that she wants an oath in YHWH’s name shows her faith in Him.

dealt kindly Hesed (BDB 338) is the Hebrew word for God’s covenant loyalty and love for His people. Here, however, it is used of a general sense of hospitality.

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

NASBand give me a pledge of truth

NKJVand give me a true token

NRSVGive me a sign of good faith

TEVand give me some sign that I can trust you

NJBand give me a sure sign of this

This sign (BDB 16) of truth (BDB 54) is described in Jos 2:18 and was honored by Joshua. Rahab and all of her family with her were spared, Jos 2:13.

Jos 2:14 This is an oath formula assuring Rahab that the two spies could speak with authority for the Israeli army.

NASB, NRSV,

NJBkindly and faithfully

NKJVkindly and truly

NJBtreat you well

These two terms are significant covenant terms:

1. kindly, BDB 338, cf. note at Jos 2:12

2. faithfully, BDB 54 is the root for covenant faith, trust and steadfastness

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Reciprocal: Jos 2:6 – to the roof Jdg 16:27 – the roof

Fuente: The Treasury of Scripture Knowledge

Jos 2:8-11. Before they were laid down To sleep, as they intended. She came up unto them Having got clear of the officers, to the roof of the house, where they lay hid. Here she informs them, 1st, That the report of the great things God had done for them had reached Jericho. Not only that they had had an account of their late victories, obtained over the Amorites in the neighbouring country, on the other side the river; but that their miraculous deliverance out of Egypt, and passage through the Red sea, which had taken place at a great distance, and forty years ago, were remembered and spoken of afresh in Jericho, to the amazement of every body. 2d, She tells them what impressions the tidings of these things had made upon the Canaanites; your terror is fallen, upon us, Jos 2:9. Our hearts did melt, Jos 2:11. If she kept a public house, that might have given her an opportunity of understanding the sense of various companies, and of travellers from other parts of the country; so that they could not have known this any way better than by her information; and it would greatly encourage Joshua and Israel to hear how their enemies were dispirited and cast down; especially as this was the accomplishment of a promise God had made them, that he would lay the fear and dread of them upon all this land, (Deu 9:25,) and so it would be an earnest of the accomplishment of all his other promises to them. 3d, She hereupon makes profession of her faith in God, and his promise; and perhaps there was not found so great faith, (all things considered,) no, not in Israel, as in this woman of Canaan. First, She believes Gods power and dominion over all the world, Jos 2:11. Jehovah your God Whom you worship and call upon, is so far above all gods that he is the only true God; for he is God in heaven above, and in earth beneath, and is served by all the hosts of both. Secondly, She believes his promise to his people Israel, Jos 2:9; I know that the Lord hath given you the land The king of Jericho had heard as much as she had of the great things God had done for Israel, yet he cannot infer from thence that the Lord had given them this land; but resolves to hold it out against them to the last extremity. For the most powerful means of conviction will not avail when despite is done to the Spirit of grace, and his influences are quenched or resisted. But Rahab the harlot, who had only heard of the wonders God had wrought, speaks with more assurance of the truth of the promise made to the fathers than all the elders of Israel had done, who were eye-witnesses of those wonders, many of whom perished through unbelief of this promise. Blessed are they who have not seen and yet have believed: so Rahab did. O woman, great is thy faith! Let those who ask, On what principle she could receive into her house the known enemies of her country, conceal them from the searchers, and dismiss them in safety? consider this her faith, and the foundation on which it was built, and they will be at no loss for an answer.

Fuente: Joseph Bensons Commentary on the Old and New Testaments