Joshua 2:12

KJV

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

KJV (with Strong's)

Now therefore, I pray you, swear {H7650} unto me by the LORD {H3068}, since {H3588} I have shewed {H6213} you kindness {H2617}, that ye will also shew {H6213} kindness {H2617} unto my father's {H1} house {H1004}, and give {H5414} me a true {H571} token {H226}:

Complete Jewish Bible

So, please, swear to me by ADONAI that, since I have been kind to you, you will also be kind to my father's family. Give me some evidence of your good faith,

Berean Standard Bible

Now therefore, please swear to me by the LORD that you will indeed show kindness to my family, because I showed kindness to you. Give me a sure sign

American Standard Version

Now therefore, I pray you, swear unto me by Jehovah, since I have dealt kindly with you, that ye also will deal kindly with my father’s house, and give me a true token;

Commentary

### SUMMARY
Joshua 2:12 captures Rahab's pivotal plea to the Israelite spies, where she leverages the kindness she has shown them to secure a reciprocal promise of protection for herself and her entire household. Her request, rooted in a profound faith in the God of Israel and a clear understanding of His impending victory, seeks a binding oath and a tangible "true token" as assurance of their loyal love and commitment to her family's salvation amidst the impending judgment on Jericho.

### CONTEXT
* **Literary Context:** This verse is embedded within the dramatic narrative of Joshua 2, immediately following Rahab's courageous act of hiding the Israelite spies from the King of Jericho's search party and her powerful confession of faith in the LORD. Having declared her conviction that "the LORD your God, he is God in heaven above, and in earth beneath" ([Joshua 2:11](/joshua/2-11 "Joshua 2:11 - Rahab's Declaration of Faith")), Rahab transitions from an act of hospitality and protection to a strategic negotiation for her own salvation and that of her family. Her plea in [Joshua 2:12](/joshua/2-12 "Joshua 2:12 - Rahab's Plea for Kindness") sets the stage for the spies' oath and the subsequent agreement regarding the scarlet cord, which becomes the visible sign of their covenant in [Joshua 2:18-21](/joshua/2-18 "Joshua 2:18-21 - The Scarlet Cord Agreement"). This interaction is crucial for the Israelite conquest, as it demonstrates God's sovereign hand working through unexpected individuals and provides a unique pathway for salvation within the context of divine judgment.

* **Historical & Cultural Context:** Jericho, one of the oldest cities in the world, was a heavily fortified Canaanite city, strategically located at a key crossroads. The inhabitants of Canaan were known for their polytheistic worship, often involving child sacrifice and fertility cults, which God deemed an abomination. Israel's impending invasion, as detailed in [Joshua 1](/joshua/1 "Joshua 1 - God's Charge to Joshua"), was understood as divine judgment against these wicked practices and a fulfillment of God's covenant promise to Abraham to give his descendants the land of Canaan ([Genesis 15:16](/genesis/15-16 "Genesis 15:16 - The Iniquity of the Amorites")). Rahab, a "harlot" (or possibly an innkeeper), would have been a marginalized figure in Canaanite society, yet her position on the city wall made her privy to information and offered a unique vantage point for assisting the spies. Her understanding of the "dread" and "melting hearts" of the Canaanites ([Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Fear and Faith")) reflects the widespread terror induced by the reputation of Israel's God and His mighty acts, such as the parting of the Red Sea ([Exodus 14](/exodus/14 "Exodus 14 - The Parting of the Red Sea")).

* **Key Themes:** This verse powerfully contributes to several key themes within the book of Joshua and the broader biblical narrative. Firstly, it highlights the theme of **divine sovereignty and judgment**, as Rahab's actions are predicated on her recognition of God's impending conquest of Jericho. Secondly, it underscores **faith from unexpected sources**, demonstrating that God's grace extends beyond the covenant community to those, like Rahab, who respond to His power with belief, foreshadowing the inclusion of Gentiles into God's plan of salvation. Thirdly, the repeated use of "kindness" (Hebrew: *chesed*) introduces the theme of **covenant loyalty and reciprocal obligation**, moving beyond mere benevolence to a deep, steadfast commitment. Rahab's appeal for *chesed* and a "true token" ([Joshua 2:12](/joshua/2-12 "Joshua 2:12 - Rahab's Plea")) anticipates the covenant made between her and the spies, symbolized by the scarlet cord ([Joshua 2:18](/joshua/2-18 "Joshua 2:18 - The Scarlet Cord")). Finally, the verse emphasizes **familial salvation**, as Rahab's concern extends beyond herself to encompass her entire household, illustrating a communal aspect of deliverance that resonates throughout biblical history.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Kindness (Hebrew, _chesed'_):** This profound Hebrew term, appearing twice in this verse, signifies far more than simple benevolence. *Chesed* denotes loyal love, steadfast affection, or covenant faithfulness. It describes an enduring commitment, particularly within a relationship. Rahab's appeal is not merely for a favor, but for a binding, reciprocal act of loyalty that mirrors the *chesed* she has shown. She understands that the Israelites, as a people of God, are expected to embody this divine attribute in their dealings. Her use of this term elevates her request from a transactional exchange to a plea for a covenantal bond.
* **Swear (Hebrew, _shava'_):** To "swear" an oath by the LORD signifies a solemn, binding commitment invoked under divine witness. For the Israelites, an oath made "by the LORD" ([Joshua 2:12](/joshua/2-12 "Joshua 2:12 - Rahab's Plea")) was not to be taken lightly; it carried immense weight and consequences for breaking it. Rahab's request for such an oath demonstrates her understanding of the Israelite's reverence for their God and her desire for the strongest possible guarantee of their promise, recognizing that the LORD Himself would hold them accountable.
* **Token (Hebrew, _'ot'_):** The word *'ot* means a sign, a mark, or a pledge. Rahab is not content with a mere verbal promise; she seeks a tangible, visible assurance that will serve as concrete proof of the spies' commitment. This "true token" is essential for her peace of mind and for the practical identification of her household during the impending destruction. It foreshadows the scarlet cord ([Joshua 2:18](/joshua/2-18 "Joshua 2:18 - The Scarlet Cord")) which becomes the specific, visible sign of the covenant made.

#### Verse Breakdown
* **"Now therefore, I pray you, swear unto me by the LORD":** Rahab initiates her plea with a direct and urgent request for a binding oath. Her emphasis on "by the LORD" indicates her recognition of the Israelite God's authority and her desire for the promise to be divinely sanctioned and therefore unbreakable. This phrase underscores her faith and her strategic understanding of Israelite custom.
* **"since I have shewed you kindness, that ye will also shew kindness to my father's house":** This is the core of Rahab's appeal: a request for reciprocal *chesed*. She explicitly links her past loyal act of protection to her desired future outcome, appealing to a principle of mutual obligation. Her concern extends beyond herself to her entire "father's house," revealing a deep familial loyalty and a desire for communal salvation.
* **"and give me a true token":** Rahab demands a concrete, verifiable sign or pledge. This "true token" is not just a symbol but a guarantee, a physical manifestation of the spies' commitment. It reflects her practical wisdom and her need for tangible assurance that their oath will be honored, especially in the chaos of battle.

#### Literary Devices
The verse effectively employs **Reciprocity** and **Foreshadowing**. The principle of **Reciprocity** is central, as Rahab explicitly links her past "kindness" (hesed) to her expectation of future "kindness" from the spies. This establishes a moral and covenantal framework for their interaction. Furthermore, the request for a "true token" serves as powerful **Foreshadowing**, directly anticipating the specific sign of the scarlet cord that will be tied in her window, which becomes the visible mark of her household's salvation during the fall of Jericho. This device builds suspense and highlights the importance of the subsequent agreement. There is also an element of **Irony**, as a Gentile harlot demonstrates greater faith and discernment than many within Israel, and her actions become instrumental in God's plan.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:12 powerfully illustrates God's expansive grace and His willingness to include those outside the traditional covenant community who respond in faith. Rahab's plea for *chesed* and a "true token" reflects a deep spiritual understanding, recognizing that the God of Israel is sovereign and that His people are bound by principles of loyal love. Her faith, though from an unlikely source, is acknowledged and honored by God, demonstrating that salvation is available to all who believe and act upon that belief. This narrative prefigures the broader biblical theme of God's redemptive plan extending to the Gentiles, breaking down barriers of ethnicity and social status.

* [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith in the Hall of Faith")
* [James 2:25](/james/2-25 "James 2:25 - Rahab's Faith Demonstrated by Works")
* [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in the Genealogy of Jesus")

### REFLECTION AND APPLICATION
Rahab's bold and strategic plea in Joshua 2:12 offers profound lessons for contemporary believers. Her story reminds us that genuine faith is not passive; it discerns God's activity in the world, takes courageous action, and seeks concrete assurance of His promises. It challenges us to consider where we place our trust and whether our actions align with our stated beliefs. Like Rahab, we are called to extend kindness and loyalty, recognizing that such acts can open doors for God's redemptive work in our lives and the lives of those around us. Furthermore, her deep concern for her family serves as a powerful reminder of our responsibility to pray for and actively seek the spiritual well-being of our loved ones, extending the hope of salvation to our entire households.

#### Questions for Reflection
* **How does Rahab's faith, as expressed in her plea, challenge my preconceived notions about who God uses and saves?**
* **In what ways can I demonstrate "kindness" (chesed) in my relationships, not merely as benevolence, but as loyal, steadfast love?**
* **What "true tokens" or assurances do I seek from God in my walk of faith, and how does His Word provide them?**
* **How can Rahab's concern for her "father's house" inspire me to pray for and actively minister to my own family?**

### FAQ
**Was Rahab's request for a "true token" a sign of weak faith, or was it a legitimate need?**

Answer: Rahab's request for a "true token" ([Joshua 2:12](/joshua/2-12 "Joshua 2:12 - Rahab's Plea")) was not a sign of weak faith but rather a demonstration of practical wisdom and a desire for concrete assurance, which is a common human need even for those with strong faith. In a high-stakes situation involving life and death, a tangible sign (like the scarlet cord in [Joshua 2:18](/joshua/2-18 "Joshua 2:18 - The Scarlet Cord")) provided clarity, instruction, and a visible symbol of the covenant made. It ensured that the promise would be remembered and honored amidst the chaos of the impending invasion. God often provides signs to confirm His promises and strengthen the faith of His people, as seen with Gideon ([Judges 6:36-40](/judges/6-36 "Judges 6:36-40 - Gideon's Fleece")) or Abraham ([Genesis 15:8-17](/genesis/15-8 "Genesis 15:8-17 - Abraham's Covenant Ceremony")).

### CHRIST-CENTERED FULFILLMENT
Rahab's story, particularly her plea for kindness and a "true token" in Joshua 2:12, finds profound Christ-centered fulfillment. Her faith, originating from an unlikely Gentile woman, foreshadows the radical inclusivity of God's salvation through Jesus Christ, who breaks down all dividing walls ([Ephesians 2:14-18](/ephesians/2-14 "Ephesians 2:14-18 - Christ Our Peace")). The "kindness" (chesed) she sought and received from the Israelites ultimately points to the ultimate *chesed* of God, His steadfast love and mercy extended to humanity through Christ's atoning sacrifice. The "true token" she requested, which materialized as the scarlet cord, powerfully symbolizes the blood of Christ, which serves as the ultimate sign and guarantee of salvation for all who believe ([Romans 3:25](/romans/3-25 "Romans 3:25 - Propitiation by His Blood")). Just as the scarlet cord marked Rahab's house for deliverance from judgment, the blood of Jesus marks believers for redemption and eternal life, providing the ultimate assurance. Moreover, Rahab's inclusion in the lineage of Jesus Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in the Genealogy of Jesus")) underscores that God's redemptive plan transcends ethnic and social boundaries, demonstrating that salvation is by grace through faith, available to all who turn to the Lord, regardless of their past.

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

Joshua 2:18

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 father's household, home unto thee.

James 2:13

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Ezekiel 9:4

And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.

Ezekiel 9:6

Slay utterly old [and] young, both maids, and little children, and women: but come not near any man upon whom [is] the mark; and begin at my sanctuary. Then they began at the ancient men which [were] before the house.

Genesis 24:3

And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

Esther 8:6

For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?

Romans 1:31

Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: