TRV
Translation
King James Version
And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.
Complete Jewish Bible
The men said to her, "We will not be guilty of violating the oath you made us swear, provided that
American Standard Version
And the men said unto her, We will be guiltless of this thine oath which thou hast made us to swear.
World English Bible Messianic
The men said to her, “We will be guiltless of this your oath which you have made us to swear.
Geneva Bible (1599)
And the men said vnto her, We will be blamelesse of this thine othe, which thou hast made vs sweare.
Young's Literal Translation
And the men say unto her, `We are acquitted of this thine oath which thou hast caused us to swear:
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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
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.
Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 3.5
Also this commandment is given to the person who was once a prostitute: “All,” it says, “who will be found in your house will be saved. But concerning those who go out from the house, we ourselves are free of them by your oath.” Therefore, if anyone wants to be saved, let him come into the house of this one who was once a prostitute. Even if anyone from that people wants to be saved, let him come in order to be able to attain salvation. Let him come to this house in which the blood of Christ is the sign of redemption. For among those who said, “His blood be upon us and upon our children,” the blood of Christ is for condemnation. For Jesus had been appointed “for the ruin and the resurrection of many.” Therefore, for those refuting his sign, his blood effects punishment; for those who believe, salvation.Let no one persuade himself, let no one deceive himself. Outside this house, that is, outside the church, no one is saved. If anyone goes outside, he is responsible for his own death. This is the significance of the blood, for this is also the purification that is manifest through the blood.
CyprianAD 258
Epistle LXXV.4
For the faith of the sacred Scripture sets forth that the Church is not without, nor can be separated nor divided against itself, but maintains the unity of an inseparable and undivided house; since it is written of the sacrament of the passover, and of the lamb, which Lamb designated Christ: "In one house shall it be eaten: ye shall not carry forth the flesh abroad out of the house." Which also we see expressed concerning Rahab, who herself also bore a type of the Church, who received the command which said, "Thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household unto thee into thine house; and whosoever shall go out of the doors of thine house into the street, his blood shall be upon him." In which mystery is declared, that they who will live, and escape from the destruction of the world, must be gathered together into one house alone, that is, into the Church; but whosoever of those thus collected together shall go out abroad, that is, if any one, although he may have obtained grace in the Church, shall depart and go out of the Church, that his blood shall be upon him; that is, that he himself must charge it upon himself that he perishes; which the Apostle Paul explains, teaching and enjoining that a heretic must be avoided, as perverse, and a sinner, and as condemned of himself. For that man will be guilty of his own ruin, who, not being cast out by the bishop, but of his own accord deserting from the Church is by heretical presumption condemned of himself.
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 2:17 encapsulates a pivotal moment in the narrative of Rahab and the Israelite spies, where the spies unequivocally articulate the precise conditions under which their solemn oath to protect Rahab and her household would remain valid. This declaration not only underscores the profound gravity of their promise but also meticulously establishes clear boundaries of responsibility, ensuring that their commitment to her salvation was contingent upon her strict adherence to specific instructions. It profoundly highlights the serious nature of covenants, the imperative of integrity in fulfilling one's part of an agreement, and the divine oversight of such vows, even amidst the extraordinary circumstances of war and an unlikely alliance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 2:17, despite its brevity, masterfully employs several potent literary devices. The most prominent is the Conditional Clause, which, though not explicitly stated with an "if...then" structure within this precise verse, is powerfully implied by the spies' declaration of being "blameless." This sets up a crucial narrative tension and directly anticipates the subsequent verses (Joshua 2:18-20) where the specific, life-saving conditions for their blamelessness are meticulously detailed. This implied conditionality profoundly emphasizes the gravity of Rahab's impending responsibility and the binding nature of the agreement. Furthermore, there is a clear element of Foreshadowing, as the spies' statement subtly hints at the critical instructions Rahab must diligently follow for her salvation, particularly the requirement to gather her family and prominently display the scarlet cord. Finally, the narrative presents a subtle yet profound Irony: Rahab, a harlot from an enemy city, an outcast by conventional societal standards, paradoxically becomes a crucial instrument of God's divine plan and a recipient of His boundless grace through an oath that fundamentally emphasizes integrity and faithfulness. This striking contrast between her social status and her pivotal role in the unfolding redemptive events, culminating in her inclusion in the lineage of faith, underscores God's ability to work through the most unexpected individuals.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:17 provides profound theological insights into the sacred nature of divine and human covenants, the inviolable sanctity of oaths, and the expansive, inclusive reach of God's grace. The spies' declaration of conditional blamelessness reflects a foundational biblical principle that while God is utterly faithful to His promises, human covenants often inherently carry reciprocal responsibilities. This echoes the broader covenantal relationship between God and Israel, where blessings are consistently contingent upon obedience. The profound seriousness with which the spies treat their oath, even when made to a Gentile, underscores the high value God places on truthfulness and integrity, reflecting His own unchanging and trustworthy character. This incident also serves as a powerful testament to God's ultimate sovereignty, demonstrating how He orchestrates human choices and agreements, even those involving unlikely individuals like Rahab, to meticulously accomplish His overarching redemptive purposes. Her faith, sealed by this pivotal oath, becomes the direct conduit for her salvation and her miraculous incorporation into the people of God, illustrating that God's grace extends far beyond ethnic or social boundaries to embrace all who respond in genuine faith.
REFLECTION AND APPLICATION
Joshua 2:17, though concise, offers profound and enduring lessons for contemporary believers, emphasizing the timeless importance of integrity, the clarity of agreements, and the boundless nature of God's grace. The spies' insistence on being "blameless" underscores the timeless value of keeping one's word and meticulously understanding the conditions of any promise or covenant we enter. In a world where commitments are often taken lightly and integrity can be compromised, this verse calls us to a higher standard of truthfulness and reliability, directly reflecting the unwavering faithfulness of God Himself. It serves as a powerful reminder that whether in our personal relationships, professional dealings, or our spiritual walk with God, clear communication of expectations and responsibilities is absolutely vital for fostering trust and achieving successful, God-honoring outcomes. Furthermore, Rahab's remarkable story, set in motion by this pivotal oath, serves as a powerful and encouraging reminder of God's inclusive grace. Her salvation, despite her past and her social status as a harlot from an enemy city, powerfully demonstrates that God's mercy is freely available to all who turn to Him in genuine faith, regardless of their background or previous life choices. This profound truth encourages us to extend grace and compassion to others, just as God has extended it to us, and to trust implicitly in God's sovereign ability to work through the most unexpected people and circumstances to fulfill His divine and perfect will.
Questions for Reflection
FAQ
Why was it so important for the spies to declare themselves "blameless" in this specific context?
Answer: It was critically important for several profound reasons rooted deeply in ancient Near Eastern cultural and legal practices, as well as the spies' unwavering commitment to their divine mission. Firstly, it meticulously protected their integrity and honor. In a culture where oaths were considered sacred and frequently invoked divine witness, breaking one—even if due to the other party's failure—could bring severe social disgrace, legal repercussions, or even divine judgment. By explicitly stating they would be "blameless," the spies ensured that if Rahab failed to meet the specified conditions (e.g., keeping their mission a secret, diligently gathering her family inside her house), the full responsibility for any negative outcome would fall squarely on her, not on them. Secondly, it provided essential clarity and accountability for both parties. This declaration meticulously laid the groundwork for the specific instructions that followed (Joshua 2:18-20), making it unequivocally clear what Rahab needed to do to secure her salvation. It powerfully underscored the seriousness of the agreement and their steadfast commitment to fulfilling their side only if Rahab meticulously fulfilled hers, thereby maintaining the sanctity of their oath before God and humanity.
What does Rahab's involvement in this oath tell us about God's plan and His character?
Answer: Rahab's involvement, particularly her successful securing of this oath, reveals profound and awe-inspiring truths about God's plan and His character. Firstly, it powerfully demonstrates God's sovereign and inclusive grace. Rahab was a Gentile and a harlot from an enemy city, making her an incredibly unlikely candidate for salvation and inclusion in God's redemptive narrative. Yet, her courageous act of faith in protecting God's people and her profound confession of faith in the Lord (Joshua 2:9-11) positioned her to receive divine mercy. Her story highlights that God's salvation is not limited by ethnic, social, or moral boundaries, but is freely offered to all who respond in genuine faith. Secondly, it vividly illustrates God's remarkable ability to use unexpected individuals and circumstances to accomplish His grand purposes. God sovereignly used Rahab, an outsider, as a crucial instrument in the conquest of Jericho and, remarkably, in preserving the lineage of the Messiah (Matthew 1:5). This underscores that God's plans are often executed through means and people that defy human expectations, showcasing His infinite wisdom, boundless power, and unwavering commitment to His redemptive purposes for all humanity.
CHRIST-CENTERED FULFILLMENT
Joshua 2:17, with its profound emphasis on a conditional oath leading to salvation, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Rahab's desperate plea for salvation and the spies' conditional promise powerfully foreshadow the greater, eternal covenant of grace established through Christ. Just as Rahab's salvation was contingent upon her faith and meticulous obedience to specific instructions—such as prominently displaying the scarlet cord (Joshua 2:18) and diligently gathering her family within her house—so too is our salvation in Christ received by faith in His finished work on the cross and obedience to His divine call. The "blameless" declaration by the spies, safeguarding their integrity, profoundly points to Christ, who was truly blameless and without sin, offering Himself as the perfect, unblemished sacrifice. Through His atoning blood, we who believe are made blameless before God, fulfilling the ultimate promise of salvation. Rahab, a Gentile harlot, is not only commended for her faith in the New Testament (Hebrews 11:31) but is also miraculously included in the Messiah's genealogy (Matthew 1:5), powerfully illustrating that Christ's covenant of grace extends to all, regardless of their past or origin, uniting Jew and Gentile in one body through faith in the Lamb of God). Thus, the conditional oath of Joshua 2:17 finds its unconditional and eternal security in the perfect, once-for-all sacrifice of Christ, who perfectly fulfilled all conditions on our behalf, securing our salvation by His own righteousness.