TRV
Translation
King James Version
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.
Complete Jewish Bible
"According to your words, so be it," she said, and sent them away. As they departed, she tied the scarlet cord in the window.
Berean Standard Bible
“Let it be as you say,” she replied, and she sent them away. And when they had gone, she tied the scarlet cord in the window.
American Standard Version
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.
World English Bible Messianic
She said, “According to your words, so be it.” She sent them away, and they departed. She tied the scarlet line in the window.
Geneva Bible (1599)
And she answered, According vnto your wordes, so be it: then she sent them away, and they departed, and she bound the red cord in ye window.
Young's Literal Translation
And she saith, `According unto your words, so it is ;' and she sendeth them away, and they go; and she bindeth the scarlet line to the window.
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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
In that the sign hangs in a window I think this is indicated: A window is that which illumines the house and through which we receive light, not wholly but enough, enough to suffice for the eye and for our vision. Even the incarnation of the Savior did not give us pure wine and the whole aspect of divinity, but through his incarnation, just as through the window, he makes us behold the splendor of the divinity. For that reason, so it seems to me, the sign of salvation was given through a window.
Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 3.5
She herself puts the scarlet-colored sign in her house, through which she is bound to be saved from the destruction of the city. No other sign would have been accepted, except the scarlet-colored one that carried the sign of blood. For she knew there was no salvation for anyone except in the blood of Christ.
Ambrose of MilanAD 397
Exposition of the Christian Faith 5.10.127
A harlot saw this; and she who in the destruction of the city lost all hope of any means of safety, because her faith had conquered, bound a scarlet thread in her window, and thus uplifted a sign of her faith and the banner of the Lord’s passion; so that the semblance of the mystic blood, which should redeem the world, might be in memory. So, from outside the city, the name of Joshua was a sign of victory to those who fought. From within, the semblance of the Lord’s passion was a sign of salvation to those in danger.
JeromeAD 420
LETTER 52.3
So, too, with a mystic reference to the shedding of blood, it was a scarlet cord which the harlot Rahab (a type of the church) hung in her window that she might be saved at the destruction of Jericho.
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 2:21 encapsulates Rahab's decisive act of faith and obedience, marking the culmination of her covenant with the Israelite spies. This pivotal verse details her immediate affirmation of their terms—"According unto your words, so be it"—and the practical, visible step of displaying the scarlet cord in her window. This action secures her and her household's salvation amidst the impending destruction of Jericho, thereby setting the stage for God's miraculous intervention and her remarkable integration into His redemptive plan for Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in Joshua 2:21 is rich with Symbolism. The most prominent symbol is the scarlet line itself. As highlighted in the key word analysis, the color scarlet is deeply symbolic in biblical literature, frequently representing blood, sacrifice, and redemption. Here, it functions as a visual token of salvation and a sign of the covenant, marking Rahab's house for deliverance from judgment. This echoes the protective function of the blood on the doorposts during the Passover in Exodus 12:13, establishing a powerful Typology that points to Christ's atoning work. Rahab's immediate and decisive action, a Gentile harlot responding in faith, contrasts sharply with the hardened hearts of the rest of Jericho, presenting a subtle but profound Irony. This irony underscores the divine principle that salvation is available to those who respond in faith, regardless of their past or social standing, rather than to those who rely on their own strength or position, or who simply hear but do not act.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:21 is a profound testament to God's expansive grace and the transformative power of faith that leads to action. Rahab, a Gentile and a harlot, is not only spared but remarkably integrated into the lineage of Israel, demonstrating that God's redemptive plan transcends ethnic, social, and moral boundaries. Her immediate obedience to the specific, seemingly simple, instruction of displaying a scarlet cord underscores that true faith is active and demonstrable, not merely intellectual assent. This act of faith, tied to a visible sign, serves as a powerful prefigurement of salvation by grace through faith, marked by a sign of divine promise and God's unwavering faithfulness to His covenant.
REFLECTION AND APPLICATION
Rahab's story in Joshua 2:21 offers timeless lessons for believers today, emphasizing the profound connection between genuine faith and immediate, tangible obedience. Her unwavering response to the spies' instructions, despite the immense danger and uncertainty, exemplifies a faith that trusts implicitly in divine promises, even when the outcome is unseen. She didn't hesitate, question, or delay; she acted decisively. This challenges us to consider the quality of our own faith: Is it merely intellectual assent, or does it translate into concrete actions and trust in God's word, even when circumstances seem daunting or the instructions seem simple yet profound? Just as the scarlet cord was Rahab's visible act of faith and the sign of her salvation, we too are called to live out our faith through concrete actions that align with God's will and His revealed truth. Her inclusion, despite her past, reminds us that God's grace is boundless and extends to all who turn to Him in genuine faith, regardless of their background or previous sins. We are invited to trust in God's promises for our salvation and protection, knowing that His faithfulness is unwavering, and to act upon that trust with immediate and wholehearted obedience.
Questions for Reflection
FAQ
What is the significance of the "scarlet line" in Rahab's window?
Answer: The "scarlet line" (or cord) was the specific, visible sign of the covenant made between Rahab and the Israelite spies, serving as the identifying mark for the Israelite army to spare her house during the destruction of Jericho. Its significance is multi-layered. Primarily, it ensured her and her family's physical salvation. Symbolically, the color scarlet is deeply associated with blood in biblical contexts, particularly the blood of sacrifice and redemption. This draws a powerful parallel to the blood applied to the doorposts during the Passover (Exodus 12:13), which marked homes for deliverance from the angel of death. Thus, the scarlet line prefigures the ultimate redemptive power of the blood of Christ, which marks believers for salvation from spiritual judgment and eternal death. It represents God's provision for salvation through a visible token of faith and obedience.
Why was Rahab, a harlot and a Gentile, chosen for such a pivotal role?
Answer: Rahab's inclusion in this narrative, despite her background as a Gentile and a harlot, powerfully illustrates God's sovereign choice and His expansive grace. Her "choice" was rooted in a genuine, active faith, as she alone among the Jerichoites recognized and declared the supremacy of the God of Israel (Joshua 2:9-11). Her faith was not passive but active, demonstrated by her actions of hiding the spies and displaying the scarlet cord. Her story highlights that God's salvation is not limited by human conventions, social status, or past sins, but is extended to all who respond to Him in genuine faith and obedience. Her inclusion in the lineage of Jesus Christ (Matthew 1:5) further emphasizes God's redemptive plan to include Gentiles and to work through unexpected individuals to accomplish His purposes, demonstrating His impartiality and boundless love.
Does Rahab's story imply that salvation is earned through works?
Answer: Rahab's story clearly demonstrates that salvation is received through faith, not earned through works, but that genuine faith inevitably expresses itself through works. Her initial act of hiding the spies and her confession of faith in the God of Israel were acts of belief and trust. The display of the scarlet line was an act of obedience, a tangible manifestation of that faith. The New Testament affirms this, with Hebrews 11:31 commending her "faith" and James 2:25 stating that she was "justified by works when she received the messengers and sent them out by another way." Her works were not the cause of her salvation but the evidence and fruit of her saving faith. She was justified by God's grace, received through her active trust in His promise, which was then demonstrated through her obedience to the specific instructions given.
CHRIST-CENTERED FULFILLMENT
Joshua 2:21, with Rahab's binding of the scarlet line, serves as a powerful Old Testament prefigurement of Christ's redemptive work and the nature of salvation. The scarlet cord, deeply symbolic of blood and sacrifice, points forward to the ultimate, perfect sacrifice of Jesus Christ, whose shed blood on the cross provides the singular, sufficient means of salvation for all humanity (Hebrews 9:22). Just as the scarlet line marked Rahab's house for deliverance from physical judgment, the blood of Christ, applied by faith, marks believers for deliverance from spiritual judgment and eternal death (Romans 5:9). Rahab, a Gentile harlot, found salvation and was incorporated into the covenant community through an act of faith in a visible sign; similarly, all who believe in Jesus, regardless of their past or ethnicity, are brought into God's family and granted eternal life through faith in His atoning work (John 3:16). Her story beautifully illustrates the New Testament truth that "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Rahab's inclusion in the lineage of Christ (Matthew 1:5) further solidifies her role as a testament to God's universal plan of salvation, culminating in the Lamb of God who takes away the sin of the world (John 1:29).