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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.
Cyril of JerusalemAD 386
Catechetical Lecture 2:9
Pass now, pray, to the others who were saved by repentance. Perhaps even among the women someone will say, “I have committed fornication and adultery. I have defiled my body with every excess. Can there be salvation for me?” Fix your eyes, woman, upon Rahab, and look for salvation for yourself too. For if she who openly and publicly practiced fornication was saved through repentance, will not she whose fornication preceded the gift of grace be saved by repentance and fasting? For observe how she was saved. She said only this: “Since the Lord, your God, is God in heaven above and on earth below.” “Your God,” she said, for she did not dare call him her God, because of her wantonness. If you want scriptural testimony of her salvation, you have it recorded in the Psalms: “I will think of Rahab and Babylon among those who know me.” The salvation procured by repentance is open to men and women alike.
John ChrysostomAD 407
HOMILIES ON REPENTANCE AND ALMSGIVING 7.5.16
Do you see how with faith she takes on her lips the word of the Lawgiver? “And I realize that your God is up in heaven and down on the earth, and that apart from him there is no God.” Rahab is a prefigurement of the church, which was at one time mixed up in the prostitution of the demons and which now accepts the spies of Christ, not the ones sent by Joshua the son of Nun, but the apostles who were sent by Jesus the true Savior. “I learned,” she says, “that your God is up in heaven and down on the earth, and that apart from him there is no God.” The Jews received these things and did not safeguard them; the church heard these things and preserved them. Therefore, Rahab, the prefigurement of the church, is worthy of all praise.
Theodoret of CyrusAD 458
ON DIVINE PROVIDENCE 10.49
For he selected this one nation to teach the knowledge of God to all the others. Just as he had selected one man—at one time Moses, at another Joshua, at another Samuel, at another some other of the prophets—to look after the welfare of this race, one man who benefited his fellows by practicing true wisdom, so through the one race, Israel, he called all the races of the earth that shared the same nature to share the same religion. Rahab, the harlot, testifies that this is so. Though she belonged to a different race and was a harlot, she relied solely on their reputation, accepted their religion, abandoned her own beliefs and entrusted herself to strangers. “We have heard,” she said, “what things the Lord your God has done to the Egyptians, and fear of you fell on us.” Accordingly, she made a pact with the spies and sealed it with an oath.
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 2:8 captures a pivotal moment in the dramatic narrative of the Israelite spies in Jericho, depicting Rahab's immediate and decisive action. Following the departure of the king's search party, Rahab wastes no time, promptly ascending to the roof where she had strategically concealed the spies. This swift and purposeful movement underscores her urgency and resolve, signaling a critical transition from crisis management to strategic negotiation for the salvation of her household, driven by a burgeoning faith in Yahweh.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several subtle but effective literary devices that enrich its meaning. There is a strong element of Foreshadowing, as Rahab's immediate and purposeful action on the roof directly anticipates her subsequent bold confession of faith and her pivotal role in the narrative of Jericho's fall. Her decisive movement hints at the significant theological and historical events she will soon initiate. The setting "upon the roof" also creates a sense of Irony, as the very place used for concealment and deception (hiding the spies from the king's men) now transforms into a sacred space for covenant negotiation and the foundation of Rahab's salvation. This transformation of a mundane space into a place of divine encounter is striking. Furthermore, the phrase "before they were laid down" contributes to the narrative's Pacing, marking a swift transition from the high tension of the search to the strategic calm of negotiation. This rapid shift effectively releases immediate suspense while simultaneously building anticipation for the crucial dialogue that will follow, drawing the reader deeper into the unfolding drama.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:8, though brief, is rich in theological implications, primarily showcasing God's sovereign hand in using unexpected individuals for His divine purposes. Rahab's immediate and courageous action is not merely human ingenuity but an act stirred by a burgeoning faith in the God of Israel, a faith that responds decisively to divine providence. It underscores the biblical theme that God often works through those on the margins of society, demonstrating His expansive grace and ability to redeem and incorporate individuals from outside the covenant community into His grand redemptive plan. Her proactive step sets the stage for a covenant of salvation, illustrating that true faith is not passive but active, marked by works that demonstrate its authenticity and commitment. This moment highlights God's initiative in drawing all peoples to Himself, even before the full revelation of His covenant with Israel.
REFLECTION AND APPLICATION
Rahab's immediate ascent to the roof in Joshua 2:8 offers a profound lesson on the importance of decisive action in moments of divine opportunity. She did not procrastinate or wait for a more convenient time; recognizing the critical window after the threat had passed, she acted with courage and conviction. This challenges believers today to cultivate spiritual discernment to recognize God-given opportunities and to respond with prompt obedience, even when such actions involve personal risk or stepping out of one's comfort zone. Rahab's story reminds us that God can use anyone, regardless of their past or social standing, to accomplish His redemptive purposes, honoring faith that translates into bold, purposeful action. It encourages us to be attentive to the "before they were laid down" moments in our own lives, where a quick and faithful response can unlock significant blessings or advance God's kingdom, demonstrating our trust and reliance on His leading.
Questions for Reflection
FAQ
Why did Rahab go to the roof immediately after the king's men left?
Answer: Rahab's immediate action was driven by a clear sense of urgency and purpose. The departure of the king's search party created a critical window of opportunity. She knew that this was the moment to secure a covenant with the spies for the safety of her household, and any delay could jeopardize their lives or the success of her plan. Her promptness demonstrates her shrewdness, courage, and determination to act on her burgeoning faith in the God of Israel, as she would soon articulate in Joshua 2:9-11. She seized the moment, understanding the gravity of the situation and the fleeting nature of the opportunity.
What does "before they were laid down" mean in this verse?
Answer: This phrase emphasizes the swiftness and immediacy of Rahab's action. It means that the Israelite spies had not yet settled down for the night, or even for a moment of rest, after the intense and dangerous encounter with the king's men. Rahab approached them almost instantaneously, highlighting her immediate concern and the critical nature of the conversation she intended to have. It underscores that she wasted no time in moving from crisis management to strategic negotiation, recognizing that the window for action was narrow and precious.
What is the significance of the "roof" in this context?
Answer: In ancient Near Eastern homes, flat roofs were multi-functional and commonly used for various purposes, including storage (as seen with the flax in Joshua 2:6), sleeping, and private gatherings. For Rahab, the roof served as an ideal, secluded location for a clandestine and highly sensitive conversation with the spies. It offered privacy and security, away from potential eavesdroppers within her household or from the street below, allowing for the crucial negotiation of the covenant that would save her and her family. The roof, therefore, became a place of profound theological significance, a stage for divine intervention.
CHRIST-CENTERED FULFILLMENT
Rahab's story, initiated by her decisive action in Joshua 2:8, profoundly foreshadows the expansive grace and redemptive plan of God culminating in Jesus Christ. Her salvation, secured through faith expressed in works (hiding the spies and the subsequent scarlet cord), serves as a powerful type for salvation through Christ's atoning blood. Just as Rahab, a Gentile and a harlot, was brought into the covenant family of Israel and ultimately into the Messianic lineage (Matthew 1:5), so too does Christ's sacrifice extend salvation to all, regardless of their past or ethnicity, breaking down the dividing wall between Jew and Gentile (Ephesians 2:14). Her faith, commended in Hebrews 11:31 and demonstrated by her works in James 2:25, prefigures the New Testament understanding that true faith in Jesus is never barren but always results in a transformed life that bears fruit. Rahab's inclusion in God's plan underscores the radical inclusivity of the gospel, where God uses the unexpected and the marginalized to accomplish His glorious purposes, inviting all who believe into His eternal kingdom through the ultimate Lamb of God, who takes away the sin of the world (John 1:29). Her story is a vibrant testament to God's redemptive reach, foreshadowing the universal scope of Christ's saving work.