Joshua 6:17

KJV

¶ And the city shall be accursed, [even] it, and all that [are] therein, to the LORD: only Rahab the harlot shall live, she and all that [are] with her in the house, because she hid the messengers that we sent.

KJV (with Strong's)

And the city {H5892} shall be accursed {H2764}, even it, and all that are therein, to the LORD {H3068}: only Rahab {H7343} the harlot {H2181} shall live {H2421}, she and all that are with her in the house {H1004}, because she hid {H2244} the messengers {H4397} that we sent {H7971}.

Complete Jewish Bible

But the city and everything in it is to be set aside for ADONAI and therefore to be destroyed completely; only Rachav the prostitute is to be spared, she and everyone with her in her house, because she hid the messengers we sent.

Berean Standard Bible

Now the city and everything in it must be devoted to the LORD for destruction. Only Rahab the prostitute and all those with her in her house will live, because she hid the spies we sent.

American Standard Version

And the city shall be devoted, even it and all that is therein, to Jehovah: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.

Commentary

### SUMMARY
Joshua 6:17 delivers the divine decree for the total destruction of Jericho, designating the city and all its contents as "accursed" or devoted entirely to the LORD, signifying a complete separation from human use and a purification of the land from Canaanite wickedness. This verse, however, simultaneously highlights God's profound and selective mercy by explicitly exempting Rahab, a harlot, and her entire household from the impending judgment, a direct consequence of her courageous act of faith in protecting the Israelite spies.

### CONTEXT
* **Literary Context:** Joshua 6:17 is an integral part of God's specific and detailed instructions to Joshua concerning the unique conquest of Jericho, the first major city Israel encounters upon entering the Promised Land. Preceding this verse, God has outlined an unconventional military strategy involving a silent march around the city for six days, followed by a climactic seventh day of marching, trumpet blasts, and a collective shout, leading to the collapse of the city walls ([Joshua 6:1-16](/joshua/6-1-16 "Joshua 6:1-16 - The Fall of Jericho's Walls")). Verse 17 articulates the critical *herem* (devotion to destruction) command for the city itself, setting the parameters for the subsequent actions of the Israelite army and serving as a divine exception to the general rules of warfare found elsewhere in the Old Testament. The immediate verses following this command ([Joshua 6:18-19](/joshua/6-18-19 "Joshua 6:18-19 - Warnings Against Taking Plunder")) reinforce the strict prohibition against taking plunder, emphasizing the city's unique status as wholly consecrated to God's judgment.
* **Historical & Cultural Context:** The command for Jericho to be "accursed" (Hebrew: *ḥērem*) reflects an ancient Near Eastern practice, but with a distinct theological meaning in Israel. While other cultures might devote spoils to their gods, Israel's *ḥērem* was primarily an act of divine judgment and purification. The Canaanite inhabitants of Jericho were deeply entrenched in idolatry, child sacrifice, and other abominable practices, as described in passages like [Deuteronomy 18:9-12](/deuteronomy/18-9-12 "Deuteronomy 18:9-12 - Abominable Practices of the Nations"). God's command to utterly destroy Jericho and its inhabitants was not merely a military conquest but a theological cleansing of the land, preventing Israel from being corrupted by the pervasive wickedness of the Canaanites. Jericho itself was a strategically important city, a gateway to the central highlands of Canaan, making its capture a symbolic and practical first step in the conquest. The sparing of Rahab, a Canaanite harlot, stands as a stark counter-cultural act of grace, demonstrating God's justice is always tempered by His sovereign mercy, even for those outside the covenant community who respond in faith.
* **Key Themes:** This verse powerfully encapsulates several overarching themes central to the book of Joshua and the broader Old Testament narrative. Firstly, it underscores **Divine Judgment and Holiness**, revealing God's absolute intolerance for sin and His righteous wrath against the profound wickedness of the Canaanites. The *ḥērem* command signifies God's demand for purity in the land and among His people, preventing syncretism. Secondly, it showcases **God's Sovereign Mercy and Grace**, as Rahab, a Gentile and a social outcast, is singled out for salvation. Her deliverance is a testament to God's willingness to extend grace to anyone who demonstrates faith, regardless of their past or ethnicity, a theme echoed in the broader biblical narrative of Gentile inclusion, as seen in [Ruth 4:13-22](/ruth/4-13-22 "Ruth's Inclusion in Israel's Lineage"). Thirdly, the verse highlights the theme of **Faith and Obedience**, as Rahab's salvation is directly attributed to her active faith in hiding the Israelite messengers ([Joshua 2:4-6](/joshua/2-4-6 "Joshua 2:4-6 - Rahab Hides the Spies")). Her actions demonstrate that genuine faith is not passive but leads to tangible acts of obedience and alignment with God's purposes, a principle later expounded upon in the New Testament concerning the relationship between faith and works ([James 2:25](/james/2-25 "James 2:25 - Rahab's Faith and Works")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Accursed (Hebrew, _ḥērem'_):** This term signifies something "devoted," "set apart," or "irrevocably dedicated" to God, often for destruction. In the context of holy war, it means that the city and its contents were to be utterly destroyed, with no plunder taken by the Israelites. This was not merely a military tactic but a theological act, emphasizing God's absolute claim over the land and His righteous judgment against the deep sinfulness and idolatry of the Canaanites. The *ḥērem* prevented Israel from profiting from or being corrupted by the pagan culture, underscoring God's holiness and His demand for a pure people in a pure land.
* **Harlot (Hebrew, _zônâ'_):** This word explicitly identifies Rahab's profession. The text does not shy away from her social standing or past. Her identification as a "harlot" serves to magnify God's grace, demonstrating that His mercy is extended to all, regardless of their social status, moral history, or ethnic background. It highlights that salvation is not based on human merit or societal acceptance but on God's sovereign choice and an individual's response of faith.

#### Verse Breakdown
* **"And the city shall be accursed, even it, and all that are therein, to the LORD:"** This clause declares Jericho's fate: total consecration to God through destruction. The phrase "to the LORD" emphasizes that this act is not for Israel's gain but is a divine judgment and an offering of purification. It means no one is to take anything from the city as spoil, as it is entirely dedicated to God's wrath and holiness. This complete devotion underscores the severity of Canaanite sin and God's uncompromising justice.
* **"only Rahab the harlot shall live, she and all that are with her in the house,"** This section introduces the remarkable exception to the universal judgment. Rahab, identified by her profession, is singled out for preservation along with her entire household who are gathered within her dwelling. This highlights God's precise and discriminating judgment, where mercy is extended to specific individuals even amidst widespread destruction. It sets up a powerful contrast between the city's condemnation and Rahab's salvation.
* **"because she hid the messengers that we sent."** This final clause provides the explicit reason for Rahab's salvation: her act of faith and obedience in protecting the Israelite spies. Her actions, detailed in [Joshua 2](/joshua/2 "Joshua 2 - Rahab Hides the Spies"), demonstrated a belief in the God of Israel and His power, choosing to align herself with His purposes rather than with her own people. This clause establishes a direct causal link between her faith-driven actions and her deliverance, underscoring the active nature of saving faith.

#### Literary Devices
Joshua 6:17 masterfully employs several literary devices to convey its profound message. The most prominent is **Contrast**, which is central to the verse's impact. The stark opposition between the city's complete destruction ("accursed... to the LORD") and Rahab's complete preservation ("only Rahab... shall live") powerfully highlights the dual nature of God's character: His righteous judgment against sin and His boundless mercy toward those who respond in faith. This contrast underscores the selective and sovereign nature of divine action. Additionally, the verse uses **Emphasis** through repetition and specific phrasing. The repeated inclusion of "all that are therein" and "all that are with her in the house" underscores the totality of both the judgment and the salvation. The specific mention of "Rahab the harlot" is a form of **Irony** or **Paradox**, as it is precisely the one least expected to be saved by societal standards who receives divine favor, thereby magnifying God's grace. Finally, the narrative serves as a form of **Foreshadowing**, hinting at the future inclusion of Gentiles into God's redemptive plan, a theme that becomes fully realized in the New Testament.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 6:17 is a profound theological statement, revealing the intricate interplay of divine justice and mercy. It demonstrates that while God's holiness demands judgment against pervasive wickedness, His sovereign grace can extend even to those outside the covenant community who respond in faith. Rahab's salvation underscores that God's redemptive plan is not limited by human ethnicity, social status, or past sins, but is open to all who turn to Him. Her story serves as a powerful testament to the transformative power of faith, which, when genuine, manifests in tangible acts of obedience and leads to deliverance from judgment. This narrative foreshadows the broader New Testament theme of salvation by grace through faith, accessible to both Jew and Gentile.

* [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 and Works")
* [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")

### REFLECTION AND APPLICATION
The story of Rahab in Joshua 6:17 offers timeless lessons for believers today. It serves as a powerful reminder that God's grace is truly indiscriminate, extended not based on our past achievements, social standing, or perceived righteousness, but on His sovereign choice and our faith-filled response. Rahab, a Canaanite harlot, stands as a beacon of hope, illustrating that no one is beyond the reach of God's redemptive love. Her active faith, demonstrated by her courage to protect the spies, teaches us that genuine faith is never passive; it compels us to action, to align our lives with God's revealed will, even when it demands personal risk or goes against societal norms. We are called to trust in God's promises and act upon them, knowing that He honors those who honor Him. This verse also challenges us to consider the depth of God's holiness and His righteous judgment against sin, prompting us to live lives of purity and obedience, while simultaneously embracing the vastness of His mercy that offers salvation even in the face of overwhelming condemnation.

#### Questions for Reflection
* **How does Rahab's story challenge your preconceived notions about who God extends His grace to?**
* **In what ways does your faith lead to tangible actions of obedience and alignment with God's purposes in your daily life?**
* **What "Jericho" in your life might God be calling you to devote entirely to Him, trusting in His ultimate plan and judgment?**

### FAQ

**What does it mean for a city to be "accursed to the LORD" (herem)?**

Answer: The term "accursed" translates the Hebrew word *ḥērem*, which means "devoted" or "set apart" to the LORD, often for destruction. In the context of holy war, it signified that the city and all its contents (people, animals, possessions) were to be utterly destroyed, with no spoils taken by the Israelites. This was not merely a military strategy but a theological act, symbolizing God's righteous judgment against the profound wickedness and idolatry of the Canaanites. It also served to prevent Israel from being corrupted by the pagan practices and to emphasize God's absolute claim over the land and its purification. The only exceptions, like Rahab, were by divine decree, highlighting God's sovereign mercy amidst judgment, as seen in [Deuteronomy 7:1-6](/deuteronomy/7-1-6 "Deuteronomy 7:1-6 - Command to Destroy Canaanites").

**Why was Rahab, a harlot, singled out for salvation when the entire city was destroyed?**

Answer: Rahab was spared not because of her profession, but *despite* it, and specifically because of her active faith in the God of Israel. As detailed in [Joshua 2](/joshua/2 "Joshua 2 - Rahab Hides the Spies"), she demonstrated her belief in the power and sovereignty of the Israelite God by hiding the spies, acknowledging His divine authority over the land. Her actions were a tangible expression of her faith, which the New Testament later commends ([Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith") and [James 2:25](/james/2-25 "James 2:25 - Rahab's Faith and Works")). Her salvation highlights God's boundless mercy, which transcends social status, past sins, and ethnic boundaries, extending grace to anyone who turns to Him in genuine faith.

### CHRIST-CENTERED FULFILLMENT
The story of Rahab in Joshua 6:17, with its striking contrast between universal judgment and selective mercy, finds its ultimate fulfillment in Jesus Christ. Rahab, a Gentile harlot, is saved by faith, not by works or lineage, foreshadowing the radical inclusivity of the New Covenant. Her inclusion in the lineage of Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")) powerfully demonstrates that God's redemptive plan has always been expansive, breaking down barriers of ethnicity and social standing. Just as Jericho was "accursed" as a sacrifice to the LORD, bearing the full weight of divine judgment for its sin, so too did Christ become accursed for us, bearing the curse of sin on the cross ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). He is the ultimate fulfillment of the *ḥērem*, taking upon Himself the complete devotion to destruction so that we, like Rahab, might be spared. Through Him, God's righteous judgment is satisfied, and His boundless mercy is extended to all who, like Rahab, place their faith in Him, regardless of their past ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). Rahab's story is a beautiful Old Testament echo of the Gospel: salvation by grace through faith, available to all who believe in the Lord Jesus Christ ([Romans 10:9-10](/romans/10-9-10 "Romans 10:9-10 - Confess Jesus as Lord")).

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

Deuteronomy 20:17

But thou shalt utterly destroy them; [namely], the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:

Micah 4:13

Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.

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?

1 Corinthians 2:7

But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory:

Galatians 3:10

For as many as are of the works of the law are under the curse: for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them.

Matthew 25:40

And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me.

Genesis 12:3

And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.