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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 2:8–21. His two-level outline is real structure in the source text, so it is rendered as structure.
The matter is here settled between Rahab and the spies respecting the service she was now to do for them, and the favour they were afterwards to show to her. She secures them on condition that they should secure her.
I.She gives them, and by them sends to Joshua and Israel, all the encouragement that could be desired to make their intended descent upon Canaan. this was what they came for, and it was worth coming for. Having got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dismayed at the peril they apprehended themselves in from the officers, and scarcely recovered from the fright, but has that to say to them which will give them abundant satisfaction.
1.She lets them know that the report of the great things God had done for them had come to Jericho (v. 10), not only that they had an account of their late victories obtained over the Amorites in the neighbouring country, on the other side of the river, but that their miraculous deliverance out of Egypt, and passage through the Red Sea, a great way off, and forty years ago, were remembered and talked of afresh in Jericho, to the amazement of every body. Thus this Joshua and his fellows were men wondered at, Zac 3:8. See how God makes his wonderful works to be remembered (Psa 111:4), so that men shall speak of the might of his terrible acts, Psa 145:6.
2.She tells them what impressions the tidings of these things had made upon the Canaanites: Your terror has fallen upon us (Jos 2:9); our hearts did melt, Jos 2:11. If she kept a public house, this would give her an opportunity of understanding the sense of various companies and of travellers from other parts of the country, so that they could not know this any way better than by her information; and it would be of great use to Joshua and Israel to know it; it would put courage into the most cowardly Israelite to hear how their enemies were dispirited, and it was easy to conclude that those who now fainted before them would infallibly fall before them, especially because it 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 11:25), and so it would be an earnest of the accomplishment of all the other promises God had made to them. Let not the stout man glory in his courage, any more than the strong man in his strength; for God can weaken both mind and body. Let not God's Israel be afraid of their most powerful enemies; for their God can, when he pleases, make their most powerful enemies afraid of them. Let none think to harden their hearts against God and prosper; for he that made man's soul can at any time make the sword of his terrors approach to it.
3.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. (1.) who believes God's power and dominion over all the world (v. 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." A vast distance there is between heaven and earth, yet both are equally under the inspection and government of the great Jehovah. Heaven is not above his power, nor is earth below his cognizance. (2.) She believes his promise to his people Israel (v. 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 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 of themselves attain the end without divine grace, and by that grace 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 those that have not seen, and yet have believed; so Rahab did. O woman, great is thy faith!
II.She engaged them to take her and her relations under their protection, that they might not perish in the destruction of Jericho, v.
12, 13. Now, 1. It was an evidence of the sincerity and strength of her faith concerning the approaching revolution in her country that she was so solicitous to make an interest for herself with the Israelites, and courted their kindness. She foresaw the conquest of her country, and in the belief of that bespoke in time the favour of the conquerors. Thus Noah, being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb 11:7. Those who truly believe the divine revelation concerning the ruin of sinners, and the grant of the heavenly land to God's Israel, will give diligence to flee from the wrath to come, and to lay hold of eternal life, by joining themselves to God and to his people. 2. The provision she made for the safety of her relations, as well as for her own, is a laudable instance of natural affection, and an intimation to us in like manner to do all we can for the salvation of the souls of those that are dear to us, and, with ourselves, to bring them, if possible, into the bond of the covenant. No mention is made of her husband and children, but only her parents, and brothers, and sisters, for whom, though she was herself a housekeeper, she retained a due concern. 3. Her request that they would swear unto her by Jehovah is an instance of her acquaintance with the only true God, and her faith in him and devotion towards him, one act of which is religiously to swear by his name. 4. Her petition is very just and reasonable, that, since she had protected them, they should protect her, and since her kindness to them extended to their people, for whom they were now negotiating, their kindness to her should take in all hers. It was the least they could do for one that had saved their lives with the hazard of her own. Note, Those that show mercy may expect to find mercy. Observe, She does not demand any preferment by way of reward for her kindness to them, though they lay so much at her mercy that she might have made her own terms, but only indents for her Life, which in a general destruction would be a singular favour. Thus God promised Ebed-Melech, in recompence for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer 39:18. Yet this Rahab was afterwards advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Mat 1:5. Those that faithfully serve Christ and suffer for him he will not only protect, but prefer, and will do for them more than they are able to ask or think.
III.They solemnly engaged for her preservation in the common destruction (Jos 2:14):
"Our life for yours. We will take as much care of your lives as of our own, and would as soon hurt ourselves as any of you." Nay, they imprecate God's judgments on themselves if they should violate their promise to her. She had pawned her life for theirs, and now they in requital pawn their lives for hers, and (as public persons) with them they pawn the public faith and the credit of their nation, for they plainly interest all Israel in the engagement in those words, When the Lord has given us the land, meaning not themselves only, but the people whose agents they were. No doubt they knew themselves sufficiently authorized to treat with Rahab concerning this matter, and were confident that Joshua would ratify what they did, else they had not dealt honestly; the general law that they should make no covenant with the Canaanites (Deu 7:2) did not forbid them to take under their protection a particular person, that had heartily come into their interests and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here, 1. The promises they made her. In general, "We will deal kindly and truly with thee, v. 14. We will not only be kind in promising now, but true in performing what we promise; and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth (Psa 117:2), and in both these we must be followers of him. In particular, "If a hand be upon any in the house with thee, his blood shall be on our head," v. 19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load. 2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find ourselves perplexed and entangled when it is too late after vows to make enquiry. Those that will be conscientious in keeping their promises will be cautious in making them, and perhaps may insert conditions which others may think frivolous. Their promise is here accompanied with three provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down in the window of her house, v. 18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in military executions, might offer any violence to the house that was thus distinguished. This was like the blood sprinkled upon the door-post, which secured the first-born from the destroying angel, and, being of the same colour, some allude to this also to represent the safety of believers under the protection of the blood of Christ sprinkled on the conscience. The same cord that she made use of for the preservation of these Israelites was to be made use of for her preservation. What we serve and honour God with we may expect he will bless and make comfortable to us. (2.) That she should have all those whose safety she had desired in the house with her and keep them there, and that, at the time of taking the town, none of them should dare to stir out of doors, v. 18, 19. This was a necessary proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle with their neighbours, there was no remedy, but the sword would devour one as well as another. It was a reasonable proviso that, since they were saved purely for Rahab's sake, her house should have the honour of being their castle, and that, if they would not perish with those that believed not, they should thus far believe the certainty and severity of the ruin coming upon their city as to retire into a place made safe by promise, as Noah into the ark and Lot into Zoar, and should save themselves from this untoward generation, by separating from them. It was likewise a significant proviso, intimating to us that those who are added to the church that they may be saved must keep close to the society of the faithful, and, having escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel (v. 14, 20): If thou utter this our business, that is, "If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows and so confound us, then we will be clear of thy oath." Those are unworthy of the secret of the Lord that know now how to keep it to themselves when there is occasion.
IV.She then took effectual care to secure her new friends, and sent them out another way, Jam 2:25.
Having fully understood the bargain they made with her, and consented to it (Jos 2:21), she then let them down by a cord over the city wall (Jos 2:15), the situation of her house befriending them herein: thus Paul made his escape out of Damascus, Co2 11:33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, Jos 2:16. she directs them to leave the high road, and abscond in the mountains till the pursuers returned, for till then they could not safely venture over Jordan. those that are in the way of God and their duty may expect that Providence will protect them, but this will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Providence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for theirs. And it is good advice, which we should at any time be thankful for, to take heed to ourselves.
Historical interpretation
Four Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, "There came men unto you who are to spy out our land; bring them forth, for so the king commands," she answered them, "The two men whom you seek came unto me, but quickly departed again and are gone," thus not discovering the spies to them. Then she said to the men, "I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety." And they said to her, "It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish." Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.
Pass now, pray, to the others who were saved by repentance. Perhaps even among the women someone will say, “I have committed fornication and adultery. I have defiled my body with every excess. Can there be salvation for me?” Fix your eyes, woman, upon Rahab, and look for salvation for yourself too. For if she who openly and publicly practiced fornication was saved through repentance, will not she whose fornication preceded the gift of grace be saved by repentance and fasting? For observe how she was saved. She said only this: “Since the Lord, your God, is God in heaven above and on earth below.” “Your God,” she said, for she did not dare call him her God, because of her wantonness. If you want scriptural testimony of her salvation, you have it recorded in the Psalms: “I will think of Rahab and Babylon among those who know me.” The salvation procured by repentance is open to men and women alike.
Do you see how with faith she takes on her lips the word of the Lawgiver? “And I realize that your God is up in heaven and down on the earth, and that apart from him there is no God.” Rahab is a prefigurement of the church, which was at one time mixed up in the prostitution of the demons and which now accepts the spies of Christ, not the ones sent by Joshua the son of Nun, but the apostles who were sent by Jesus the true Savior. “I learned,” she says, “that your God is up in heaven and down on the earth, and that apart from him there is no God.” The Jews received these things and did not safeguard them; the church heard these things and preserved them. Therefore, Rahab, the prefigurement of the church, is worthy of all praise.
For he selected this one nation to teach the knowledge of God to all the others. Just as he had selected one man—at one time Moses, at another Joshua, at another Samuel, at another some other of the prophets—to look after the welfare of this race, one man who benefited his fellows by practicing true wisdom, so through the one race, Israel, he called all the races of the earth that shared the same nature to share the same religion. Rahab, the harlot, testifies that this is so. Though she belonged to a different race and was a harlot, she relied solely on their reputation, accepted their religion, abandoned her own beliefs and entrusted herself to strangers. “We have heard,” she said, “what things the Lord your God has done to the Egyptians, and fear of you fell on us.” Accordingly, she made a pact with the spies and sealed it with an oath.
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Summary
Joshua 2:10 captures Rahab's pivotal confession to the Israelite spies, revealing the profound terror and recognition among Jericho's inhabitants regarding the LORD's formidable and undeniable acts on behalf of Israel. This verse powerfully underscores the widespread impact of God's reputation, specifically citing the miraculous drying of the Red Sea during the Exodus and the decisive defeat of the Amorite kings Sihon and Og. It highlights divine sovereignty and the strategic psychological advantage God had already established, setting the stage for Israel's impending conquest of the Promised Land and demonstrating how God prepares the hearts of people, even outside His covenant, for His purposes.
Context
Literary Context
The narrative of Joshua 2 commences with Joshua dispatching two spies to Jericho, a strategically vital city for the imminent conquest of Canaan. These spies find refuge in the house of Rahab, a harlot. When the king of Jericho learns of their presence and dispatches soldiers to apprehend them, Rahab courageously conceals the spies. In the immediately preceding verses, specifically Joshua 2:8-9, Rahab initiates a remarkable confession of faith, articulating the pervasive fear that has gripped her people and acknowledging that the LORD has unequivocally granted the land to Israel. Verse 2:10 then serves as the concrete historical and theological evidence for her assertion, detailing the specific mighty acts of God that have instilled this widespread dread among the Canaanites. This confession is a pivotal moment, transforming the reconnaissance mission into a profound demonstration of God's providential work through an unexpected individual, thereby foreshadowing the future inclusion of Gentiles within God's redemptive plan.
Historical & Cultural Context
The events depicted in Joshua 2 unfold as the Israelites stand poised on the eastern bank of the Jordan River, ready to enter the Promised Land, approximately four decades after their miraculous deliverance from Egypt. Jericho itself was an ancient, heavily fortified city, strategically positioned at a major crossroads, making its capture essential for the Israelite campaign into Canaan. The Canaanite peoples, including the Amorites mentioned in the verse, were deeply polytheistic, characterized by their worship of numerous local deities and the practice of abhorrent rituals, notably child sacrifice. Their societies were typically organized into independent city-states, each governed by its own king. The reputation of Israel's God, Yahweh, as a powerful warrior deity who had decisively defeated the formidable Egyptian empire and subsequently the powerful Amorite kings Sihon and Og, had spread throughout the entire region. This created a profound climate of fear and despair among the Canaanites, precisely as anticipated by God in Deuteronomy 2:25. Rahab's words in this verse are a direct reflection of this pervasive knowledge and terror, illustrating that God was already actively at work, preparing the way for Israel's conquest by weakening the resolve of their enemies.
Key Themes
Joshua 2:10 profoundly contributes to several overarching themes central to the book of Joshua and the broader Pentateuch. Firstly, it powerfully underscores the theme of Divine Reputation and Power, vividly showcasing how God's mighty acts—such as the miraculous parting of the Red Sea and the decisive victories over the formidable Amorite kings Sihon and Og—instilled paralyzing terror in the hearts of Israel's enemies. Secondly, the verse highlights the Fear of the Nations, a recurring motif throughout the Old Testament where the fame of Yahweh precedes Israel, causing the inhabitants of Canaan to "melt away" in dread, as Rahab explicitly confesses in Joshua 2:9. This divinely orchestrated fear serves God's strategic purpose, effectively weakening enemy resistance before direct confrontation. Thirdly, Joshua 2:10 strongly reinforces God's Faithfulness to His Covenant Promises, demonstrating that He is actively fulfilling His ancient pledge to give the land of Canaan to Abraham's descendants, a promise detailed in passages such as Genesis 15:18-21. Rahab's confession, therefore, transcends a mere observation; it stands as a profound theological affirmation of God's unwavering sovereignty and His unstoppable redemptive plan.
Exposition and Analysis
Key Word Analysis
This verb signifies more than simple auditory reception; it implies listening with understanding, internalizing the message, and often, responding or obeying. For the Canaanites, to "hear" about God's deeds meant they not only received the information but grasped its profound and terrifying implications for their own fate, leading to a deep-seated dread and despair. It suggests a knowledge that permeated their society and fundamentally affected their morale and will to resist.
This verb describes the complete desiccation or making dry, specifically referring to the miraculous cessation of the Red Sea's waters. It emphasizes the supernatural and absolute nature of God's power over creation, an act that defied natural laws and served as an undeniable sign of His divine intervention and unique authority, demonstrating His ability to clear paths where none existed.
This term refers to the concept of "devotion to destruction" or "placing under the ban." It signifies a complete and irreversible annihilation, often with religious implications, where everything is dedicated to God by being destroyed. In the context of the Amorite kings, it indicates a total military victory and the removal of their presence, fulfilling God's judgment and clearing the way for Israel's inheritance. This was a specific command for the Canaanite nations due to their extreme wickedness and idolatry.
Verse Breakdown
"For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt;"
Rahab begins her confession by stating the widespread knowledge among her people concerning the miraculous deliverance of Israel from Egypt. The "drying up" of the Red Sea (referencing the Exodus 14 account) was an event of such unprecedented magnitude that its fame had spread far and wide, demonstrating Yahweh's supreme power over nature and His unwavering commitment to His covenant people. This act served as a foundational testimony to God's identity as a deliverer and a formidable warrior.
"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."
Rahab then cites more recent and geographically proximate events: the decisive defeat of Sihon, king of Heshbon (Numbers 21:21-30), and Og, king of Bashan (Numbers 21:33-35). These victories, occurring east of the Jordan River, were direct confrontations with powerful local rulers and served as tangible proof of Israel's military might, empowered by their God. The phrase "utterly destroyed" (Hebrew: charam) emphasizes the complete and decisive nature of these victories, indicating God's judgment upon these nations and His faithfulness in clearing the way for Israel's inheritance of the land.
Literary Devices
Joshua 2:10 masterfully employs several literary devices to convey its profound message. Foreshadowing is prominently evident as Rahab's confession of widespread fear among the Canaanites sets the stage for the subsequent, seemingly effortless fall of Jericho, indicating that God has already begun to "melt" the hearts of the inhabitants. The verse also utilizes Reputation as a Weapon, where the fame of God's past deeds—the miraculous parting of the Red Sea and the decisive victories over the formidable Amorite kings—serves as a potent psychological deterrent, weakening the enemy's resolve even before direct battle. This functions as a form of Divine Propaganda, where God's actions speak louder than any words, inspiring terror in His adversaries and bolstering confidence in His people. Furthermore, Rahab's words function as a form of Dramatic Irony, as the reader possesses the full knowledge of God's omnipotence and His meticulously crafted plan, while the Canaanites, despite their palpable fear, do not yet fully grasp the inevitability of their defeat, with the notable exception of Rahab, who alone acts upon this crucial knowledge.
Theological and Thematic Connections
Rahab's confession in Joshua 2:10 is a powerful theological statement, affirming God's absolute sovereignty over history and His unwavering commitment to His covenant promises. It demonstrates that God's reputation precedes His people, working providentially to prepare the way for their mission. The fear that grips the Canaanites is not merely a psychological reaction but a divine act, fulfilling prophecies that God would put the dread and fear of Israel upon the nations. This verse highlights that God's power is not confined to Israel but impacts all nations, serving as both a source of salvation for those who turn to Him (like Rahab) and a harbinger of judgment for those who resist. It underscores the theme of God as a divine warrior who fights for His people, ensuring the fulfillment of His redemptive plan and demonstrating that His fame is a force that shapes human history and destiny.
Reflection and Application
Rahab's testimony in Joshua 2:10 serves as a profound reminder that God's mighty acts reverberate far beyond the immediate beneficiaries, impacting even those outside His covenant. Her words challenge us to consider the pervasive influence of God's work in the world, whether acknowledged or not. For believers, this verse instills profound confidence in God's historical faithfulness and His ability to overcome any obstacle, no matter how formidable. Just as the fame of the LORD's power spread throughout Canaan, our lives, transformed by His grace, should serve as a living testimony to His goodness and power, prompting others to "hear" about Him. This calls us to live authentically, allowing God's transformative work in us to be visible, so that even those who are spiritually distant might recognize His hand and be drawn to seek His salvation, just as Rahab was. It reminds us that God often uses unexpected individuals and circumstances to advance His kingdom, and that genuine faith, even in the face of immense fear, leads to salvation and a place within God's unfolding story.
Questions for Reflection
FAQ
Why was the news of the Red Sea crossing and the defeat of the Amorite kings so impactful on the Canaanites?
The news was profoundly impactful because these events demonstrated Yahweh's unparalleled power over both nature and formidable military forces. The Red Sea crossing was a supernatural act that defied natural laws, showcasing God's ability to deliver His people through impossible circumstances. The defeat of the Amorite kings, Sihon and Og, represented decisive victories over powerful, well-established rulers in the region, proving that Israel's God was a superior warrior deity. For the Canaanites, who worshipped various local gods, these events were undeniable proof that Yahweh was not just another deity but a supreme power who actively fought for His people and against their enemies. This created a profound sense of dread and despair, as they realized their own gods were powerless in comparison and their fate seemed sealed. Rahab's confession in Joshua 2:9-11 explicitly details this widespread fear.
Christ-Centered Fulfillment
Joshua 2:10, through Rahab's confession, subtly points towards Christ in its demonstration of God's sovereign power and His unexpected means of salvation. The "dread and fear" that fell upon the nations because of the LORD's mighty deeds foreshadows the ultimate impact of the gospel of Jesus Christ. Just as the fame of God's power preceded Israel, the fame of Christ's redemptive work—His sacrificial death, glorious resurrection, and triumphant ascension—has spread throughout the world, bringing conviction to some and salvation to others. Rahab, a Gentile harlot, is saved not by her own merit but by her faith and recognition of God's power, becoming an ancestor of Christ (Matthew 1:5). Her inclusion in the lineage of Jesus highlights God's expansive grace, demonstrating that salvation is not limited to a particular ethnicity but is offered to all who believe, Jew and Gentile alike. The "utter destruction" of the Amorite kings, a consequence of God's judgment on wickedness, finds its ultimate fulfillment in Christ's decisive victory over sin and death, utterly destroying the power of the enemy and ushering in a new covenant of grace for all who put their trust in the Lamb of God who takes away the sin of the world. Thus, Rahab's confession is a testament to the God who sovereignly prepares the way for His people, ultimately culminating in the universal reign of Christ, whose power and grace transcend all boundaries.