TRV
Translation
King James Version
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:
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;
World English Bible Messianic
Now 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 house, and give me a true token;
Geneva Bible (1599)
Now therefore, I pray you, sweare vnto me by the Lord; that as I haue shewed you mercie, ye will also shewe mercie vnto my fathers house, and giue me a true token,
Young's Literal Translation
`And now, swear ye, I pray you, to me by Jehovah--because I have done with you kindness--that ye have done, even ye, kindness with the house of my father, and have given to me a true token,
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Commentary on Joshua 2 verses 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 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.
12 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:
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 father's 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.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–21. Public domain.
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Clement of RomeAD 99
1 CLEMENT 12
For her faith and hospitality Rahab the harlot was saved. For when the spies were sent forth into Jericho by Joshua the son of Nun, the king of the land perceived that they were coming to spy out his country, and [he] sent forth men to seize them, that being seized they might be put to death. So the hospitable Rahab received them and hid them in the upper chamber under the flax stalks. And when the messengers of the king came near and said, “The spies of our land entered into your house; bring them forth, for the king so orders,” then she answered, “The men truly, whom you seek, came to me, but they departed immediately and are journeying on the way”; and she pointed out to them the opposite road. And she said to the men, “Without a doubt I perceive that the Lord your God will deliver this city to you; for the fear and the dread of you is fallen upon its inhabitants. When therefore it shall come to pass that you take it, save me and the house of my father.” And they said to her, “It shall be even so as you have spoken to us. Therefore, when you perceive that we are coming, you shall gather all your folk beneath your roof, and they shall be saved; for as many as shall be found outside of the house shall perish.” And moreover they gave her a sign, that she should hang out from her house a scarlet thread, thereby showing beforehand that through the blood of the Lord there shall be redemption for all them that believe and hope on God. You see, dearly beloved, not only faith, but prophecy, is found in the woman.
Clement of RomeAD 99
Clement's First Letter to the Corinthians, Chapter 12
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 2:12 captures Rahab's poignant and strategic appeal to the Israelite spies, a pivotal moment where she leverages the loyal kindness she has extended to them to secure a reciprocal covenant of protection for her entire household. Rooted in a profound, courageous faith in the LORD God of Israel and a clear understanding of His impending victory over Jericho, her request seeks not only a binding, divinely witnessed oath but also a tangible, "true token" as an irrefutable assurance of their steadfast commitment to her family's salvation amidst the city's inevitable judgment.
CONTEXT
Literary Context: This verse is intricately woven into the dramatic narrative of Joshua 2, immediately following Rahab's courageous act of concealing the Israelite spies from the King of Jericho's search party. Having just delivered a powerful confession of faith, acknowledging that "the LORD your God, he is God in heaven above, and in earth beneath" Joshua 2:11, Rahab transitions from an act of hospitality and protection to a shrewd and urgent negotiation for her own deliverance and that of her family. Her plea in Joshua 2:12 sets the crucial groundwork for the spies' subsequent oath and the detailed agreement concerning the scarlet cord, which emerges as the visible sign of their covenant in Joshua 2:18-21. This entire interaction is indispensable for understanding the Israelite conquest, as it vividly demonstrates God's sovereign hand working through unexpected individuals and providing a unique pathway for salvation within the context of divine judgment.
Historical & Cultural Context: Jericho, renowned as one of the world's oldest continuously inhabited cities, was a formidable Canaanite stronghold, strategically positioned at a vital crossroads. The Canaanite peoples were deeply entrenched in polytheistic worship, often characterized by abhorrent practices such as child sacrifice and fertility cults, which the LORD explicitly condemned. Israel's impending invasion, as outlined in Joshua 1, was understood not merely as a military campaign but as the execution of divine judgment against these pervasive wicked practices and a direct fulfillment of God's ancient covenant promise to Abraham to grant his descendants the land of Canaan Genesis 15:16. Rahab, identified as a "harlot" (or possibly an innkeeper whose establishment was on the city wall), would have occupied a marginalized yet uniquely positioned role in Canaanite society. Her location on the city wall afforded her both critical information and a strategic vantage point for aiding the spies. Her profound awareness of the "dread" and "melting hearts" among the Canaanites Joshua 2:9-11 powerfully reflects the widespread terror induced by the formidable reputation of Israel's God and His mighty acts, such as the miraculous parting of the Red Sea Exodus 14.
Key Themes: This verse profoundly contributes to several overarching themes within the book of Joshua and the broader biblical narrative. Firstly, it powerfully underscores the theme of divine sovereignty and judgment, as Rahab's actions and her plea are explicitly predicated on her recognition of God's imminent and unstoppable conquest of Jericho. Secondly, it highlights faith from unexpected sources, demonstrating God's expansive grace extending beyond the traditional covenant community to those, like Rahab, who respond to His manifest power and truth with genuine belief. This inclusion of Rahab remarkably foreshadows the later inclusion of Gentiles into God's grand plan of salvation. Thirdly, the repeated use of the Hebrew term chesed (translated as "kindness") introduces the crucial theme of covenant loyalty and reciprocal obligation, moving beyond mere benevolent acts to denote a deep, unwavering commitment within a relationship. Rahab's passionate appeal for chesed and a "true token" Joshua 2:12 directly anticipates the binding covenant established between her and the Israelite spies, powerfully symbolized by the scarlet cord Joshua 2:18. Finally, the verse powerfully emphasizes familial salvation, as Rahab's profound concern extends far beyond her individual safety to encompass her entire household, illustrating a communal aspect of deliverance that resonates throughout biblical history.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 2:12 effectively employs several powerful literary devices. The principle of Reciprocity is central, as Rahab explicitly links her past "kindness" (chesed) to her expectation of future "kindness" from the spies. This establishes a moral and covenantal framework for their interaction, highlighting the mutual obligations inherent in the relationship she seeks to forge. Furthermore, her 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 dramatic suspense and underscores the critical importance of the subsequent agreement. There is also a subtle but significant element of Irony, as a Gentile woman, identified as a harlot, demonstrates greater faith, discernment, and strategic initiative in recognizing God's power than many within Israel, and her actions become instrumental in the unfolding of God's redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:12 powerfully illustrates God's expansive grace and His sovereign willingness to include those outside the traditional covenant community who respond to Him in genuine faith. Rahab's plea for chesed and a "true token" reflects a deep spiritual understanding, recognizing that the God of Israel is utterly sovereign and that His people are bound by principles of loyal love and faithfulness. Her faith, though originating from an unlikely source and a marginalized position, is acknowledged and honored by God, demonstrating unequivocally that salvation is available to all who believe and act upon that belief. This narrative profoundly prefigures the broader biblical theme of God's redemptive plan extending to the Gentiles, breaking down barriers of ethnicity, social status, and past sin.
REFLECTION AND APPLICATION
Rahab's bold and strategically insightful plea in Joshua 2:12 offers profound and enduring lessons for contemporary believers. Her story powerfully reminds us that genuine, living faith is not passive or merely intellectual assent; it actively discerns God's sovereign activity in the world, takes courageous and often counter-cultural action, and seeks concrete assurance of His unfailing promises. It challenges us to critically examine where we truly place our ultimate trust and whether our actions consistently align with our stated beliefs in God's power and faithfulness. Like Rahab, we are called to extend "kindness" (chesed) and loyal love in our relationships, recognizing that such acts, rooted in faith, can powerfully open doors for God's redemptive work in our own lives and in the lives of those around us. Furthermore, her deep, unwavering concern for her "father's house" serves as a powerful and convicting reminder of our sacred responsibility to pray fervently for and actively seek the spiritual well-being and salvation of our loved ones, extending the hope of Christ's deliverance to our entire households.
Questions for Reflection
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 was not a sign of weak faith but rather a demonstration of profound practical wisdom and a legitimate human desire for concrete assurance, which is a common need even for those with robust faith. In a high-stakes, life-and-death situation involving the impending destruction of her city, a tangible sign (like the scarlet cord in Joshua 2:18) provided essential clarity, specific instruction, and a visible, undeniable symbol of the covenant made. It ensured that the promise would be remembered, honored, and acted upon amidst the chaos of the impending invasion. Throughout biblical history, God often graciously provides signs to confirm His promises and strengthen the faith of His people, as seen with Gideon's fleece Judges 6:36-40 or Abraham's covenant ceremony Genesis 15:8-17.
CHRIST-CENTERED FULFILLMENT
Rahab's remarkable story, particularly her bold plea for kindness and a "true token" in Joshua 2:12, finds profound and beautiful Christ-centered fulfillment. Her faith, originating from an unlikely Gentile woman, powerfully foreshadows the radical inclusivity of God's salvation through Jesus Christ, who, by His cross, has broken down all dividing walls between Jew and Gentile, creating one new humanity in Himself Ephesians 2:14-18. The "kindness" (chesed) she sought and received from the Israelites ultimately points to the ultimate chesed of God, His steadfast, covenantal love and boundless mercy extended to fallen humanity through Christ's atoning sacrifice. The "true token" she requested, which materialized as the scarlet cord, powerfully symbolizes the precious blood of Jesus Christ, which serves as the ultimate sign and unshakeable guarantee of salvation for all who believe Romans 3:25. Just as the scarlet cord marked Rahab's house for deliverance from the divine judgment on Jericho, the shed blood of Jesus marks believers for redemption, forgiveness of sins, and eternal life, providing the ultimate and unfailing assurance of God's covenant faithfulness. Moreover, Rahab's inclusion in the sacred lineage of Jesus Christ Matthew 1:5 underscores that God's redemptive plan transcends all ethnic, social, and moral boundaries, powerfully demonstrating that salvation is by grace through faith, freely available to all who turn to the Lord, regardless of their past.