Joshua 2:1

KJV

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

KJV (with Strong's)

And Joshua {H3091} the son {H1121} of Nun {H5126} sent {H7971} out of Shittim {H7851} two {H8147} men {H582} to spy {H7270} secretly {H2791}, saying {H559}, Go {H3212} view {H7200} the land {H776}, even Jericho {H3405}. And they went {H3212}, and came {H935} into an harlot's {H2181} house {H802}{H1004}, named {H8034} Rahab {H7343}, and lodged {H7901} there.

Complete Jewish Bible

Y'hoshua the son of Nun secretly sent two spies from Sheetim with these instructions: "Go, inspect the land and Yericho." They left and came to the house of a prostitute named Rachav, where they spent the night.

Berean Standard Bible

Then Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, inspect the land, especially Jericho.” So they went and entered the house of a prostitute named Rahab and stayed there.

American Standard Version

And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go, view the land, and Jericho. And they went and came into the house of a harlot whose name was Rahab, and lay there.

Commentary

### SUMMARY
Joshua 2:1 initiates the Israelite conquest of Canaan, immediately following God's powerful charge to Joshua to be strong and courageous. This verse details Joshua's strategic decision to send two spies from Shittim to reconnoiter Jericho, the formidable gateway city to the Promised Land. Their mission, conducted in secrecy, leads them to the house of Rahab, a harlot, an unexpected encounter that will prove pivotal to the unfolding narrative and the miraculous fall of Jericho.

### CONTEXT
* **Literary Context:** Joshua 2:1 directly follows the divine commission given to Joshua in [Joshua 1](/joshua/1 "Joshua 1 - God's Commission to Joshua"), where God reiterates the promise of the land and commands Joshua to lead with courage and obedience to the Law. The preceding chapter sets the stage for the crossing of the Jordan and the impending military campaign. This verse marks the transition from divine instruction and national preparation to concrete action. Joshua's sending of spies echoes the earlier, ill-fated reconnaissance mission in [Numbers 13](/numbers/13 "Numbers 13 - The Spies Sent to Canaan"), but with a crucial difference: this mission is characterized by faith and leads to success, highlighting Joshua's prudent and God-guided leadership in contrast to the previous generation's failure. The immediate narrative flow will then describe Rahab's actions in protecting the spies, her confession of faith, and the covenant made with her, which directly sets up the miraculous crossing of the Jordan in [Joshua 3](/joshua/3 "Joshua 3 - Crossing the Jordan River").
* **Historical & Cultural Context:** The Israelites were encamped at Shittim (Abel-Shittim), located on the plains of Moab, east of the Jordan River, directly opposite Jericho. This region was the last stop before entering Canaan, a strategic staging ground. Jericho, one of the oldest continuously inhabited cities in the world, was a heavily fortified stronghold, strategically positioned at a key pass leading into the central highlands of Canaan. Its formidable walls and strategic location made it a significant obstacle for any invading force. In ancient Near Eastern warfare, reconnaissance missions like the one described were common and crucial for gathering intelligence on enemy defenses, troop movements, and the general morale of the populace. The reference to Rahab as a "harlot" (Hebrew: *zonah*) is significant. While some have suggested it could mean "innkeeper," the consistent biblical witness (e.g., [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith") and [James 2:25](/james/2-25 "James 2:25 - Rahab's Works of Faith")) confirms her profession. Her house, likely built into or near the city wall, would have been a convenient and inconspicuous place for travelers, including spies, to seek lodging, making her an unlikely but divinely chosen instrument in God's plan.
* **Key Themes:** This verse introduces several key themes that permeate the book of Joshua. First, **Strategic Preparation and Human Responsibility** alongside Divine Sovereignty. Even with God's explicit promise of victory and the land ([Joshua 1:3](/joshua/1-3 "Joshua 1:3 - God's Promise of the Land")), Joshua does not act recklessly. His decision to send spies demonstrates prudent military leadership and the principle that human effort and wisdom are not antithetical to divine promise but often work in conjunction with it. Second, **Divine Providence and Unexpected Instruments**. The introduction of Rahab, a Canaanite harlot, highlights God's expansive grace and His ability to use anyone, regardless of their social standing or background, to accomplish His purposes. Her role foreshadows the inclusion of Gentiles into God's covenant people. Third, the theme of **Faith and Obedience** is subtly introduced through Joshua's action and will be dramatically demonstrated through Rahab's subsequent choices. Her willingness to believe in the God of Israel and act on that belief ([Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Confession of Faith")) sets her apart and marks her as an example of genuine faith.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Shittim (Hebrew, _Shiṭṭim'_):** This refers to Abel-Shittim, a place on the plains of Moab, east of the Jordan River. It was the last encampment of the Israelites before they crossed the Jordan into Canaan. Its strategic location made it the logical launching point for the invasion. The name itself means "acacias," indicating the type of trees prevalent in the area. This geographical marker firmly places the narrative at the cusp of the Promised Land, emphasizing the imminent fulfillment of God's promises.
* **secretly (Hebrew, _ḥereš'_):** This adverb means "silently," "secretly," or "stealthily." It underscores the clandestine nature of the mission. Joshua's intent was not to provoke an open conflict or alert the inhabitants of Jericho prematurely but to gather intelligence discreetly. This highlights Joshua's military acumen and his understanding of the need for strategic advantage, even when operating under divine mandate. It also sets up the dramatic tension of the spies' concealment and Rahab's deception.
* **harlot (Hebrew, _zônâ'_):** This term unequivocally refers to a prostitute. While some historical interpretations have attempted to soften this to "innkeeper," the consistent use of *zonah* in the Old Testament and the New Testament's explicit references to Rahab as a "harlot" (e.g., [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith") and [James 2:25](/james/2-25 "James 2:25 - Rahab's Works of Faith")) confirm her profession. This detail is crucial for understanding the radical nature of God's grace and His willingness to use those on the margins of society for His redemptive purposes. It magnifies the power of faith that transcends social boundaries and moral failings.

#### Verse Breakdown
* **"And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho."**: This opening clause establishes Joshua's initiative and leadership. Following God's charge in [Joshua 1](/joshua/1 "Joshua 1 - God's Charge to Joshua"), Joshua takes concrete, strategic action. The sending of "two men" suggests a small, agile team, capable of operating discreetly. Their mission is clearly defined: to "view the land," specifically focusing on Jericho, the primary obstacle and first target. This demonstrates a blend of divine command and human prudence, as Joshua seeks intelligence even when assured of victory.
* **"And they went, and came into an harlot's house, named Rahab, and lodged there."**: This second clause immediately introduces the central human character of the ensuing narrative: Rahab. The fact that the spies "came into a harlot's house" is a pivotal detail. Such a dwelling, often on the city wall or easily accessible to travelers, would have been a natural, less suspicious place for outsiders to seek lodging. The explicit naming of "Rahab" elevates her from an anonymous figure to a specific individual, signaling her importance in the divine plan. Their "lodging there" sets the stage for the dramatic events of the chapter, where Rahab's faith and actions will directly impact the success of the mission and her own salvation.

#### Literary Devices
The verse employs several significant literary devices. **Foreshadowing** is prominent, as the introduction of Rahab, a Canaanite harlot, subtly hints at the unexpected ways God will work and the inclusion of outsiders into His covenant. Her house being the chosen lodging place for the spies sets the stage for her pivotal role in the narrative. There is also a strong element of **Narrative Parallel** to the earlier spy mission in [Numbers 13](/numbers/13 "Numbers 13 - The Spies Sent to Canaan"), inviting the reader to compare and contrast the outcomes, highlighting Joshua's successful leadership and the different spirit of this generation. The description of the spies' mission as "secretly" (Hebrew: *ḥereš*) creates **Suspense** and immediately draws the reader into the clandestine nature of their task, building anticipation for what they might discover and the dangers they might face. Finally, the abrupt introduction of Rahab and her profession serves as a form of **Character Introduction**, immediately establishing a key figure who will play a crucial, albeit surprising, role in the unfolding divine drama.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:1 powerfully illustrates the interplay between divine sovereignty and human responsibility. God had already promised Joshua victory and the land, yet Joshua, as a wise leader, still takes proactive, strategic steps by sending spies. This is not a lack of faith, but an exercise of wisdom and obedience, demonstrating that God often works through human means and careful planning. The introduction of Rahab, a Canaanite harlot, is a profound testament to God's expansive grace and His ability to use the most unlikely individuals for His redemptive purposes. Her story foreshadows the universal scope of God's salvation, extending beyond the chosen nation of Israel to include Gentiles who respond in faith. It underscores that God's plan is not limited by human social constructs or moral failings, but is accomplished through His sovereign choice and the transformative power of faith.

* [Numbers 13:17-20](/numbers/13-17 "Moses' Instructions to the Spies") - Moses sends spies, detailing their mission to assess the land, people, and fortifications.
* [Hebrews 11:31](/hebrews/11-31 "Rahab's Faith") - Rahab is commended in the "hall of faith" for her actions, highlighting the theological significance of her belief.
* [James 2:25](/james/2-25 "Rahab's Faith and Works") - Rahab is cited as an example of faith demonstrated by works, showing the practical outworking of her belief.

### REFLECTION AND APPLICATION
Joshua 2:1 offers profound lessons for contemporary believers. It reminds us that while God's promises are sure and His sovereignty absolute, He often calls us to exercise wisdom, diligence, and strategic planning in our lives and ministries. We are not to sit idly by, expecting God to do everything, but rather to act responsibly and prudently, trusting that He will work through our efforts. This verse also challenges our preconceptions about who God can use. The introduction of Rahab, a marginalized figure in her society, highlights God's radical grace and His willingness to embrace and empower those whom society might deem unworthy. It encourages us to look beyond superficial judgments and recognize God's redemptive hand at work in unexpected places and through unexpected people. Our mission, like Joshua's, requires both unwavering faith in God's promises and practical, Spirit-led action.

#### Questions for Reflection
* **Where in your life or ministry are you called to exercise both faith in God's promises and prudent, strategic action?**
* **How does Rahab's introduction challenge your assumptions about who God can use for His purposes?**
* **In what ways might God be calling you to extend grace or see potential in individuals whom society often overlooks?**
* **What does Joshua's decision to send spies, despite God's promise of victory, teach us about the balance between divine sovereignty and human responsibility?**

### FAQ
**Why did Joshua send spies if God had already promised him victory?**

Answer: Joshua's decision to send spies, despite God's explicit promise of victory in [Joshua 1](/joshua/1 "Joshua 1 - God's Commission to Joshua"), demonstrates a crucial biblical principle: divine sovereignty does not negate human responsibility. God's promises are sure, but He often works through human prudence, wisdom, and obedience. Sending spies was a strategic military action, allowing Joshua to gather intelligence on Jericho's defenses, assess the morale of its inhabitants, and plan the most effective approach. This act was not a lack of faith, but an exercise of wise leadership, aligning human effort with God's divine plan. It shows that God's people are called to be active participants in His work, not passive recipients.

**What is the significance of Rahab being a "harlot"?**

Answer: The fact that Rahab is identified as a "harlot" (Hebrew: *zonah*) is profoundly significant for several reasons. First, it highlights the radical nature of God's grace, which extends to those on the social and moral margins. God chose to use an unexpected and seemingly unworthy individual to play a pivotal role in the conquest of Jericho and the lineage of Christ. Second, it underscores the theme of faith transcending social status and background. Despite her profession, Rahab demonstrates remarkable faith in the God of Israel ([Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Confession of Faith")), recognizing His power and sovereignty. Her inclusion in the "hall of faith" in [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith") and her commendation in [James 2:25](/james/2-25 "James 2:25 - Rahab's Works of Faith") emphasize that her faith, expressed through her actions, was genuine and salvific. Her story is a powerful testament to God's inclusive love and His ability to transform lives.

### CHRIST-CENTERED FULFILLMENT
Joshua 2:1, with its introduction of Rahab, offers a compelling foreshadowing of Christ's redemptive work and the expansive nature of God's covenant. Just as the spies, representing Israel, found refuge and salvation in the house of a Gentile harlot, so too does the gospel of Jesus Christ extend salvation to all, regardless of their past or heritage. Rahab's faith, expressed in her turning from her own people to embrace the God of Israel, prefigures the inclusion of Gentiles into God's family through faith in Christ, breaking down the dividing wall of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). Her unlikely place in the lineage of David and ultimately of Jesus Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Christ's Genealogy")) powerfully illustrates that God's grace transcends social boundaries, moral failings, and ethnic distinctions. Christ, the ultimate Joshua (meaning "Yahweh saves"), leads His people not into a physical land, but into spiritual freedom and eternal life, offering salvation to all who, like Rahab, hear of His mighty deeds and respond in faith, trusting in His blood for their redemption and finding refuge in His house, the Church.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 11:31

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

James 2:25

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

Matthew 1:5

And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

Numbers 25:1

¶ And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

Numbers 13:17

And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this [way] southward, and go up into the mountain:

Numbers 13:21

¶ So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath.

Numbers 13:2

Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them.