Joshua 2:6

KJV

But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.

KJV (with Strong's)

But she had brought them up {H5927} to the roof {H1406} of the house, and hid {H2934} them with the stalks {H6086} of flax {H6593}, which she had laid in order {H6186} upon the roof {H1406}.

Complete Jewish Bible

Actually she had brought them up to the roof and hidden them under some stalks of flax she had spread out there.

Berean Standard Bible

(But Rahab had taken them up to the roof and hidden them among the stalks of flax that she had laid out there.)

American Standard Version

But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof.

Commentary

### SUMMARY
Joshua 2:6 details Rahab's decisive action to protect the Israelite spies from the king of Jericho's search party. Having brought the two men to the flat roof of her house, she concealed them beneath carefully arranged stalks of flax, which were likely laid out for drying. This cunning and courageous act demonstrates her immediate commitment to the God of Israel and His people, setting the stage for the spies' safe return and ultimately securing her own salvation and that of her family during the subsequent destruction of Jericho.

### CONTEXT
* **Literary Context:** This verse is a crucial part of the narrative in [Joshua 2](/joshua/2 "Joshua 2 - Rahab and the Spies"), which recounts the reconnaissance mission of two Israelite spies into Jericho. It immediately follows Rahab's initial deceptive response to the king's messengers in [Joshua 2:4-5](/joshua/2-4 "Joshua 2:4-5 - Rahab's Deception"), where she claimed the spies had already left. Verse 6 then reveals her actual, proactive measure to hide them, demonstrating her commitment to their safety. This act of concealment is pivotal, directly enabling the spies' later escape and their report back to Joshua, which in turn informs the strategy for the [conquest of Jericho](/joshua/6 "Joshua 6 - The Fall of Jericho"). Rahab's actions here establish her as a key figure in the unfolding divine plan, an unlikely ally whose faith and courage directly impact the success of Israel's initial foray into Canaan.
* **Historical & Cultural Context:** The setting is ancient Jericho, a fortified Canaanite city. Rooftops in the ancient Near East were typically flat and served multiple purposes: as living spaces, areas for social gatherings, and, critically, for drying agricultural products. Flax (Hebrew: _pishtah_) was a common crop cultivated for its fibers, used in making linen, ropes, and other textiles. After harvesting, flax stalks were often laid out on rooftops to dry and bleach in the sun, a process known as "retting." This established cultural practice made Rahab's chosen hiding place appear entirely natural and inconspicuous to anyone searching her house. Her house was also likely built into or near the city wall, as suggested by [Joshua 2:15](/joshua/2-15 "Joshua 2:15 - Rahab's House on the Wall"), which would have provided convenient access for the spies and a strategic vantage point for her.
* **Key Themes:** [Joshua 2:6](/joshua/2-6 "Joshua 2:6 - Rahab Hides the Spies") powerfully illustrates several key themes. Firstly, it highlights **Rahab's Demonstrable Faith and Action**. Her belief in the God of Israel, articulated in [Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Confession of Faith"), is immediately followed by tangible, risky action to protect His servants. This active faith, rather than mere intellectual assent, is later commended in the New Testament (e.g., [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith in the Hall of Faith") and [James 2:25](/james/2-25 "James 2:25 - Rahab's Faith Justified by Works")). Secondly, the verse underscores **Divine Providence**, showcasing God's sovereign hand at work through an unexpected and seemingly ordinary individual. God uses Rahab, a Canaanite harlot, to protect His chosen instruments, demonstrating His ability to work through anyone, regardless of their background, to advance His redemptive plan for Israel and ultimately for all nations. The ordinary act of drying flax becomes an extraordinary means of divine protection.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Roof (Hebrew, _gag_):** Refers to the flat top of a house, commonly used for various domestic activities in ancient Israel and the Near East, including drying crops, sleeping, and even worship. Its flat, accessible nature made it a plausible and inconspicuous place for Rahab to hide the spies, as the presence of drying flax would be a normal sight.
* **Hid (Hebrew, _taman_):** This verb means "to hide," "to conceal," or "to store up." It implies a deliberate and effective act of concealment, suggesting that Rahab did not merely cover the spies but ensured they were completely out of sight and unsuspected. The use of this word emphasizes the success of her deceptive strategy.
* **Flax (Hebrew, _pishtah_):** A plant cultivated for its fibers, which were used to produce linen. The "stalks of flax" would have been the raw, harvested plant material, laid out to dry before processing. This detail grounds the narrative in the everyday realities of ancient life, making Rahab's hiding place appear natural and unremarkable to outsiders, thus enhancing the effectiveness of her ruse.

#### Verse Breakdown
* **"But she had brought them up to the roof of the house":** This clause reveals Rahab's immediate and decisive action. Upon learning of the search for the spies, she didn't hesitate but quickly led them to the most suitable hiding place within her dwelling – the flat roof. This demonstrates her quick thinking and commitment to protecting them.
* **"and hid them with the stalks of flax":** This specifies the method of concealment. Rahab used readily available agricultural material – flax stalks – to cover the spies. This detail highlights her resourcefulness and the commonality of such materials on rooftops, which would help the hiding place appear natural and avoid suspicion.
* **"which she had laid in order upon the roof."** This final phrase is crucial. It indicates that the flax was not haphazardly strewn but was already "laid in order," likely as part of a routine drying process. This pre-existing arrangement made the hiding place seem perfectly normal and unsuspicious to anyone observing or searching, underscoring Rahab's cunning and foresight in creating a believable disguise for the hidden men.

#### Literary Devices
The narrative in [Joshua 2:6](/joshua/2-6 "Joshua 2:6 - Rahab Hides the Spies") employs several effective literary devices. There is a strong sense of **Irony**, as a Canaanite harlot, an outsider and seemingly an enemy, becomes the instrument of salvation for Israelite spies, defying her own people and risking her life for God's chosen nation. This subverts expectations and highlights God's unconventional methods. The detailed description of the "stalks of flax... laid in order" serves as **Verisimilitude**, lending an air of authenticity and realism to the account by grounding it in the mundane details of ancient life. This ordinary detail becomes a crucial element in God's extraordinary plan. Furthermore, the entire episode can be seen as **Foreshadowing**, hinting at God's broader plan to include Gentiles within His covenant community, a theme that becomes much more explicit in later biblical history and ultimately in the New Testament. The seemingly insignificant flax stalks, used to hide God's agents, subtly **symbolize** how God often uses ordinary means and unlikely individuals to accomplish His divine purposes.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:6 underscores the profound theological truth that God can use anyone, regardless of their past or social standing, to accomplish His divine purposes. Rahab's act of hiding the spies, though involving deception, is ultimately presented as an act of faith in the God of Israel, whom she recognized as the true and sovereign Lord. Her actions highlight the principle that genuine faith is active and demonstrated through works, even when those works involve difficult moral choices in extraordinary circumstances. This episode serves as an early testament to God's expansive grace, extending salvation beyond the boundaries of Israel to those who believe and respond to His power.

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

### REFLECTION AND APPLICATION
Rahab's story in Joshua 2:6 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, active trust in God that prompts us to respond obediently even in risky or morally complex situations. Rahab, an outsider from a condemned city, demonstrated a faith that put her life on the line, recognizing God's sovereignty over her own king and city. This should inspire us to examine our own willingness to act on our convictions, to step out in faith even when it means defying cultural norms or risking personal comfort. Furthermore, Rahab's inclusion in God's plan reminds us that God's grace is boundless, reaching across social, ethnic, and moral divides to redeem and use those who turn to Him. We are called to be instruments of God's providence, recognizing that He can use ordinary people and ordinary circumstances to achieve extraordinary divine purposes.

#### Questions for Reflection
* **How does Rahab's immediate and resourceful action challenge my understanding of what it means to "act on faith"?**
* **In what ways might God be calling me to step out of my comfort zone or defy societal norms to serve His purposes?**
* **How does Rahab's story encourage me about God's ability to use "unlikely" people, including myself, for His glory?**
* **What "ordinary" resources or circumstances in my life might God be able to use for His extraordinary plans?**

### FAQ
**Was Rahab justified in lying to the king's men?**

Answer: The biblical text does not explicitly condemn Rahab for her deception, nor does it explicitly endorse lying as a general principle. Instead, the New Testament commends her for her faith (e.g., [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith in the Hall of Faith") and [James 2:25](/james/2-25 "James 2:25 - Rahab's Faith Demonstrated by Works")). Her actions, including the lie, were driven by a profound faith in the God of Israel and a desire to protect His messengers, ultimately leading to the salvation of her family. While the Bible consistently upholds truthfulness, Rahab's situation was an extreme case of conflict between two moral imperatives: protecting innocent lives (the spies) and telling the truth to those who sought to harm them. The narrative focuses on her faith and its outcome, rather than providing a blanket justification for deception. It highlights that God can work through imperfect means and individuals to accomplish His perfect will.

### CHRIST-CENTERED FULFILLMENT
Rahab's story, particularly her act of hiding the spies in [Joshua 2:6](/joshua/2-6 "Joshua 2:6 - Rahab Hides the Spies"), profoundly prefigures the expansive grace and redemptive work of Jesus Christ. As a Canaanite harlot, Rahab represents the quintessential outsider, a Gentile sinner, yet she is brought into the covenant community of Israel through faith. This foreshadows the New Testament revelation that salvation is not limited by ethnicity, social status, or past sin, but is freely offered to all who believe in Christ, Jew and Gentile alike ([Romans 10:12-13](/romans/10-12 "Romans 10:12-13 - Salvation for All Who Call on the Lord")). Her inclusion in the lineage of Jesus Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")) is a powerful testament to God's plan to redeem a people for Himself from every nation, tribe, and tongue ([Revelation 7:9-10](/revelation/7-9 "Revelation 7:9-10 - A Multitude from Every Nation")). Just as Rahab's faith led her to shelter God's messengers and ultimately secure her salvation from physical destruction, so faith in Jesus, the ultimate "Lamb of God" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), provides spiritual refuge and eternal salvation from the judgment to come. Her story beautifully illustrates that God's sovereign plan of redemption unfolds through unexpected individuals and circumstances, ultimately culminating in Christ, who broke down the dividing wall of hostility and reconciled all to God through His cross ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")).

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

Hebrews 11:23

By faith Moses, when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not afraid of the king's commandment.

James 2:25

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

Colossians 3:3

For ye are dead, and your life is hid with Christ in God.

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.

Exodus 2:2

And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months.

Jeremiah 36:26

But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.

Matthew 24:17

Let him which is on the housetop not come down to take any thing out of his house: