Joshua 2:4

KJV

And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they [were]:

KJV (with Strong's)

And the woman {H802} took {H3947} the two {H8147} men {H582}, and hid {H6845} them, and said {H559} thus, There came {H935} men {H582} unto me, but I wist {H3045} not whence {H370} they were:

Complete Jewish Bible

However, the woman, after taking the two men and hiding them, replied, "Yes, the men did come to me; but I didn't know where they had come from.

Berean Standard Bible

But the woman had taken the two men and hidden them. So she said, “Yes, the men did come to me, but I did not know where they had come from.

American Standard Version

And the woman took the two men, and hid them; and she said, Yea, the men came unto me, but I knew not whence they were:

Commentary

### SUMMARY
Joshua 2:4 records Rahab's decisive and courageous action of receiving and concealing the two Israelite spies sent by Joshua into Jericho. When confronted by the king's messengers, Rahab deliberately misleads them, claiming ignorance of the men's origin and direction, thereby protecting the spies from immediate capture. This pivotal verse highlights Rahab's immediate and strategic decision, born of a nascent faith in the God of Israel, setting in motion the events that would ultimately lead to her salvation and the successful reconnaissance mission.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the book of Joshua, immediately following Joshua's commission from God and his strategic decision to send two spies to reconnoiter Jericho ([Joshua 2:1](/joshua/2-1 "Joshua 2:1 - Spies Sent to Jericho")). The preceding verses establish the spies' arrival in Jericho and their lodging at Rahab's house. Joshua 2:4 then plunges into the immediate crisis: the king of Jericho's awareness of the spies' presence and his demand for their surrender. Rahab's quick-thinking deception in this verse directly sets up the subsequent narrative where she hides the spies on her roof ([Joshua 2:6](/joshua/2-6 "Joshua 2:6 - Rahab Hides the Spies")), provides crucial intelligence about the city's fear of Israel ([Joshua 2:9-11](/joshua/2-9-11 "Joshua 2:9-11 - Rahab's Confession of Faith")), and secures a covenant for her family's salvation ([Joshua 2:12-21](/joshua/2-12-21 "Joshua 2:12-21 - The Covenant with Rahab")). Her actions here are foundational to the successful reconnaissance mission and ultimately, the fall of Jericho as detailed in [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho").

* **Historical & Cultural Context:** Jericho, one of the oldest cities in the world, was a heavily fortified Canaanite stronghold, strategically located at a crucial crossroads in the Jordan Valley. Its capture was essential for the Israelite advance into the promised land. Canaanite society was polytheistic, with various gods and goddesses worshipped, often involving fertility cults and child sacrifice. Rahab, identified as a "harlot" (KJV), likely operated a public house or inn, which might have served as a natural place for travelers—including spies—to seek lodging. Such establishments were often on the city walls, providing easy access and egress. The king's swift dispatch of messengers indicates a well-established system of authority and vigilance against external threats. Rahab's actions, therefore, were not only against the direct orders of her king but also a profound betrayal of her people and their gods, underscoring the depth of her shift in allegiance to Yahweh, the God of Israel, based on the reports of His mighty deeds, such as the parting of the [Red Sea](/exodus/14 "Exodus 14 - Crossing the Red Sea").

* **Key Themes:** Joshua 2:4 powerfully contributes to several overarching themes within the book of Joshua and the broader biblical narrative. Firstly, it highlights **Divine Providence**, demonstrating how God uses unexpected individuals, even those from pagan backgrounds like Rahab, to accomplish His sovereign purposes in the conquest of Canaan. Secondly, it underscores the theme of **Faith and Action**, as Rahab's immediate and courageous decision to protect the spies is presented as a tangible expression of her burgeoning faith in the God of Israel, a faith she articulates more fully later in the chapter ([Joshua 2:9-11](/joshua/2-9-11 "Joshua 2:9-11 - Rahab's Declaration of Faith")). This act of faith, despite its ethical complexities, becomes the basis for her salvation and inclusion in the covenant community. Thirdly, the verse introduces the theme of **Inclusion and Grace**, showcasing God's willingness to extend His mercy and salvation beyond the boundaries of Israel to those who turn to Him, foreshadowing the Gentile inclusion seen throughout salvation history, notably in the New Testament. Finally, it raises the complex issue of **Ethical Dilemmas and Deception**, prompting reflection on situations where moral choices are not straightforward, and a higher loyalty (to God's purposes and His people) may supersede conventional ethical norms in a hostile environment, a theme also seen in other biblical narratives like the Hebrew midwives in [Exodus 1:15-21](/exodus/1-15-21 "Exodus 1:15-21 - The Hebrew Midwives").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **took (Hebrew, _lâqach'_):** This verb, H3947, means "to take (in the widest variety of applications); accept, bring, buy, carry away, drawn, fetch, get, infold, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win." In this context, Rahab's "taking" of the men implies a deliberate and active reception, suggesting an immediate decision to offer them refuge and protection. It's not a passive encounter but an intentional act of bringing them into her sphere of influence and care, even before the king's messengers arrived. This active "taking" sets the stage for her subsequent actions of concealment and deception.
* **hid (Hebrew, _tsâphan'_):** The Hebrew word H6845, means "to hide (by covering over); by implication, to hoard or reserve; figuratively to deny; specifically (favorably) to protect, (unfavorably) to lurk; esteem, hide(-den one, self), lay up, lurk (be set) privily, (keep) secret(-ly, place)." Rahab's act of "hiding" the men was not accidental or superficial; it was a strategic and calculated effort to protect them from discovery, indicating a clear understanding of the danger and a commitment to their safety. This word emphasizes the deliberate, secretive, and protective nature of her actions.
* **wist not (Hebrew, _yâdaʻ_):** The phrase "wist not" translates the Hebrew verb H3045, meaning "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)." In its negated form ("did not know"), it signifies Rahab's feigned ignorance. She explicitly states that she did not know where the men came from, which is a direct falsehood. This deliberate lie is central to the ethical discussion surrounding Rahab's actions, highlighting her choice to deceive the authorities in order to protect the spies, prioritizing their lives over strict adherence to truth in a hostile environment.

#### Verse Breakdown
* **"And the woman took the two men":** This opening clause immediately establishes Rahab's agency and decisive action. The term "the woman" refers to Rahab, highlighting her central and active role in this unfolding drama. Her "taking" of the men implies not merely receiving them into her house as guests but actively bringing them under her protection, a move that would have profound consequences for both the spies and herself, demonstrating an immediate commitment to their welfare.
* **"and hid them":** This clause describes the immediate and crucial action Rahab undertook. Before the king's messengers arrived, or perhaps as they were approaching, she had already moved to conceal the spies. The act of "hiding" them speaks to her quick thinking and foresight, recognizing the imminent danger and taking proactive steps to ensure their safety. This demonstrates an early commitment to their well-being and a strategic response to a perilous situation.
* **"and said thus, There came men unto me":** Here, Rahab begins her deceptive narrative to the king's messengers. She acknowledges the presence of men at her house, maintaining a semblance of truth to make her story more plausible and avoid outright denial of their initial presence. This partial admission sets up her subsequent denial of knowledge, creating a carefully constructed half-truth designed to deflect suspicion and protect the spies.
* **"but I wist not whence they [were]:"**: This is the critical lie Rahab tells. The phrase "wist not whence they were" (meaning "I did not know where they came from") is a direct fabrication. She claims complete ignorance of their origin, purpose, or identity, effectively severing any connection between herself and their mission. This deliberate falsehood is the core of her deception, aimed at convincing the king's men that she had no complicity in their espionage and that she was unaware of their true nature or destination, thereby buying time for the spies to escape.

#### Literary Devices
Joshua 2:4 employs several potent literary devices that enrich its meaning and impact. **Irony** is prominent, as Rahab, a Canaanite harlot, demonstrates greater faith and moral courage in protecting God's people than the leaders of Jericho who oppose them. Her actions stand in stark contrast to the expected loyalty to her own city and king. There is also an element of **Suspense**, as the arrival of the king's messengers creates immediate tension and danger for the spies, making Rahab's quick response crucial. Her carefully crafted deception, while ethically complex, serves as a form of **Dramatic Irony** for the reader, who knows the truth of the spies' identity and location, while the messengers remain ignorant. Furthermore, Rahab's act of hiding the spies and her subsequent lie can be seen as a form of **Characterization**, revealing her shrewdness, courage, and burgeoning allegiance to the God of Israel, setting her apart from her pagan community and foreshadowing her role in salvation history.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:4 serves as a profound theological statement on God's sovereign hand in human affairs, His inclusive grace, and the nature of saving faith. Rahab's immediate and decisive action, despite its ethical complexities, is presented as an act of faith that God honors. It demonstrates that God's redemptive plan is not limited by human conventions or societal standing, but extends to those who, like Rahab, respond to His mighty works with belief and action. Her story foreshadows the broader biblical theme of God using unlikely instruments and drawing people from all nations into His covenant. This act of faith, though flawed in its method, is ultimately commended in the New Testament, highlighting that God looks upon the heart and the intention to obey Him, even when human choices are made under duress in morally ambiguous situations.

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

### REFLECTION AND APPLICATION
Rahab's story in Joshua 2:4 offers powerful lessons for contemporary believers. It challenges us to consider the nature of true faith, which is not merely intellectual assent but a courageous, decisive action born out of conviction, even when it involves personal risk or ethical dilemmas. Rahab, a marginalized woman from a hostile culture, chose to align herself with the God of Israel based on what she had heard of His power. This reminds us that God can use anyone, regardless of their past or present circumstances, to accomplish His purposes. Her willingness to act boldly and sacrificially for God's people, even resorting to deception in a life-or-death situation, prompts us to examine our own willingness to step out in faith when God calls, even when the path is unclear or fraught with difficulty. While her lie is not a model for ethical behavior, her underlying faith and commitment to a higher purpose are commended, urging us to prioritize God's kingdom and His people above all else, trusting in His ultimate sovereignty.

#### Questions for Reflection
* **How does Rahab's immediate and decisive action challenge my own understanding of what it means to act in faith?**
* **In what ways might God be calling me to step out in courage or take risks for His kingdom, even when the path is uncertain or involves personal cost?**
* **How does Rahab's story encourage me about God's willingness to use seemingly unlikely or flawed individuals for His divine purposes, and what does this imply for my own potential in His service?**

### FAQ
**Was Rahab's lie justified in this situation?**

Answer: The biblical narrative commends Rahab for her faith and her actions in protecting the spies, but it does not explicitly endorse or condemn her lie as a universal ethical principle. The focus is on her courageous obedience to God's higher call, which led her to prioritize the lives of God's servants over strict adherence to truth in a hostile, life-threatening environment. Some theological interpretations suggest that in extreme circumstances where lives are at stake and there is no other viable option, a lie told to protect the innocent might be viewed differently than a lie told for selfish gain. However, it's crucial to understand that Rahab's faith is what is highlighted and commended (e.g., [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith")), not the deceptive method itself as a universal ethical principle. Her act was a desperate measure born of a nascent, yet profound, faith in the face of imminent danger and a choice between two evils, demonstrating a deeper loyalty to God's purposes than to the earthly authorities of Jericho.

### CHRIST-CENTERED FULFILLMENT
Rahab's story, particularly her decisive act in Joshua 2:4, finds rich Christ-centered fulfillment in several profound ways. Her inclusion in the lineage of Jesus Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")) is perhaps the most direct connection, demonstrating God's sovereign plan to bring His Son through an unexpected, Gentile, and historically marginalized woman. This foreshadows the radical inclusivity of the Gospel, where salvation is offered to all, Jew and Gentile alike, regardless of their past or social standing ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")). Just as Rahab provided a hiding place and refuge for the spies, Jesus Christ is the ultimate refuge and hiding place for all who come to Him, offering protection from the judgment of sin and the wrath to come ([Psalm 32:7](/psalm/32-7 "Psalm 32:7 - God as a Hiding Place"); [Romans 5:9](/romans/5-9 "Romans 5:9 - Saved from Wrath Through Him")). Furthermore, the scarlet cord Rahab was instructed to hang from her window ([Joshua 2:18](/joshua/2-18 "Joshua 2:18 - The Scarlet Cord")) is often seen as a powerful type of the atoning blood of Christ, through which salvation and deliverance are secured for all who believe ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood There is No Forgiveness"); [1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by the Precious Blood of Christ")). Rahab's faith, commended in the "hall of faith" ([Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith")), exemplifies the truth that salvation is by grace through faith, a principle fully revealed and enacted in the person and work of Jesus Christ, who is the author and perfecter of our faith ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith"); [Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Perfecter of Faith")).

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

2 Kings 6:19

And Elisha said unto them, This [is] not the way, neither [is] this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria.

2 Samuel 17:19

And the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known.

2 Samuel 17:20

And when Absalom's servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find [them], they returned to Jerusalem.

Exodus 1:19

And the midwives said unto Pharaoh, Because the Hebrew women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them.

2 Samuel 16:18

And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide.

2 Samuel 16:19

And again, whom should I serve? [should I] not [serve] in the presence of his son? as I have served in thy father's presence, so will I be in thy presence.