TRV
Translation
King James Version
But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.
Complete Jewish Bible
Y'hoshua said to the two men who had reconnoitered the land, "Go into the prostitute's house and bring the woman out with all that she has, as you swore to her."
Berean Standard Bible
Meanwhile, Joshua told the two men who had spied out the land, “Go into the house of the prostitute and bring out the woman and all who are with her, just as you promised her.”
American Standard Version
And Joshua said unto the two men that had spied out the land, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her.
World English Bible Messianic
Joshua said to the two men who had spied out the land, “Go into the prostitute’s house, and bring out from there the woman and all that she has, as you swore to her.”
Geneva Bible (1599)
But Ioshua had said vnto the two men that had spied out the countrey, Go into the harlots house, and bring out thence the woman, and all that she hath, as ye sware to her.
Young's Literal Translation
And to the two men who are spying the land Joshua said, `Go into the house of the woman, the harlot, and bring out thence the woman, and all whom she hath, as ye have sworn to her.'
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Commentary on Joshua 6 verses 17–27
17 ¶ 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.
18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.
20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.
23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.
24 And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.
25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
26 And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.
27 So the LORD was with Joshua; and his fame was noised throughout all the country.
The people had religiously observed the orders given them concerning the besieging of Jericho, and now at length Joshua had told them (Jos 6:16), "The Lord hath given you the city, enter and take possession." Accordingly in these verses we have,
I. The rules they were to observe in taking possession. God gives it to them, and therefore may direct it to what uses and intents, and clog it with what provisos and limitations he thinks fit. It is given to them to be devoted to God, as the first and perhaps the worst of all the cities of Canaan. 1. The city must be burnt, and all the lives in it sacrificed without mercy to the justice of God. All this they knew was included in those words, Jos 6:17. The city shall be a cherem, a devoted thing, at and all therein, to the Lord. No life in it might be ransomed upon any terms; they must all be surely put to death, Lev 27:29. So he appoints from whom as creatures they had received their lives, and to whom as sinners they had forfeited them; and who may dispute his sentence? Is God unrighteous, who thus taketh vengeance? God forbid we should entertain such a thought! There was more of God seen in the taking of Jericho than of any other of the cities of Canaan, and therefore that must be more than any other devoted to him. And the severe usage of this city would strike a terror upon all the rest and melt their hearts yet more before Israel. Only, when this severity is ordered, Rahab and her family are excepted: She shall live and all that are with her. She had distinguished herself from her neighbours by the kindness she showed to Israel, and therefore shall be distinguished from them by the speedy return of that kindness. 2. All the treasure of it, the money and plate and valuable goods, must be consecrated to the service of the tabernacle, and brought into the stock of dedicated things, the Jews say because the city was taken on the sabbath day. Thus God would be honoured by the beautifying and enriching of his tabernacle; thus preparation was made for the extraordinary expenses of his service; and thus the Israelites were taught not to set their hearts upon worldly wealth nor to aim at heaping up abundance of it for themselves. God had promised them a land flowing with milk and honey, not a land abounding with silver and gold; for he would have them live comfortably in it, that they might serve him cheerfully, but not covet either to trade with distant countries or to hoard for after times. He would likewise have them to reckon themselves enriched in the enriching of the tabernacle, and to think that which was laid up in God's house as truly their honour and wealth as if it had been laid up in their own. 3. A particular caution is given them to take heed of meddling with the forbidden spoil; for what was devoted to God, if they offered to appropriate it to their own use, would prove accursed to them; therefore (Jos 6:18) "In any wise keep yourselves from the accursed thing; you will find yourselves inclined to reach towards it, but check yourselves, and frighten yourselves from having any thing to do with it." He speaks as if he foresaw the sin of Achan, which we have an account of in the next chapter, when he gives this reason for the caution, lest you make the camp of Israel a curse and trouble it, as it proved that Achan did.
II. The entrance that was opened to them into the city by the sudden fall of the walls, or at least that part of the wall over against which they then were when they gave the shout (Jos 6:20): The wall fell down flat, and probably killed abundance of people, the guards that stood sentinel upon it, or others that crowded about it, to look at the Israelites that were walking round. We read of thousands killed by the fall of a wall, Kg1 20:30. that which they trusted to for defence proved their destruction. The sudden fall of the wall, no doubt, put the inhabitants into such a consternation that they had no strength nor spirit to make any resistance, but they became an easy prey to the sword of Israel, and saw to how little purpose it was to shut their gates against a people that had the Lord on the head of them, Mic 2:13. Note, The God of heaven easily can, and certainly will, break down all the opposing power of his and his church's enemies. Gates of brass and bars of iron are, before him, but as straw and rotten wood, Isa 45:1, Isa 45:2. Who will bring me into the strong city? Wilt not thou, O God? Psa 60:9, Psa 60:10. Thus shall Satan's kingdom fall, nor shall any prosper that harden themselves against God.
III. The execution of the orders given concerning this devoted city. All that breathed were put to the sword; not only the men that were found in arms, but the women, and children, and old people. Though they cried for quarter, and begged ever so earnestly for their lives, there was no room for compassion, pity must be forgotten: they utterly destroyed all, Jos 6:21. If they had not had a divine warrant under the seal of miracles for this execution, it could not have been justified, nor can it justify the like now, when we are sure no such warrant can be produced. But, being appointed by the righteous Judge of heaven and earth to do it, who is not unrighteous in taking vengeance, they are to be applauded in doing it as the faithful ministers of his justice. Work for God was then bloody work; and cursed was he that did it deceitfully, keeping back his sword from blood, Jer 48:10. But the spirit of the gospel is very different, for Christ came not to destroy men's lives but to save them, Luk 9:56. Christ's victories were of another nature. The cattle were put to death with the owners, as additional sacrifices to the divine justice. The cattle of the Israelites, when slain at the altar, were accepted as sacrifices for them, but the cattle of these Canaanites were required to be slain as sacrifices with them, for their iniquity was not to be purged with sacrifice and offering: both were for the glory of God. 2. The city was burnt with fire, and all that was in it, Jos 6:24. The Israelites, perhaps, when they had taken Jericho, a large and well-built city, hoped they should have that for their head-quarters; but God will have them yet to dwell in tents, and therefore fires this nest, lest they should nestle in it. 3. All the silver and gold, and all those vessels which were capable of being purified by fire, were brought into the treasury of the house of the Lord; not that he needed it but that he would be honoured by it, as the Lord of hosts, of their hosts in particular, the God that gave the victory and therefore might demand the spoil, either the whole, as here, or, as sometimes, a tenth, Heb 7:4.
IV. The preservation of Rahab the harlot, or inn-keeper, who perished not with those that believed not, Heb 11:31. The public faith was engaged for her safety by the two spies, who acted therein as public persons; and therefore, though the hurry they were in at the taking of the town was no doubt very great, yet Joshua took effectual care for her preservation. The same persons that she had secured were employed to secure her, Jos 6:22, Jos 6:23. They were best able to do it who knew her and her house, and they were fittest to do it, that it might appear it was for the sake of her kindness to them that she was thus distinguished and had her life given her for a prey. All her kindred were saved with her; like Noah she believed to the saving of her house; and thus faith in Christ brings salvation to the house, Act 16:31. Some ask how her house, which is said to have been upon the wall (Jos 2:15), escaped falling with the wall; we are sure it did escape, for she and her relations were safe in it, either though it joined so near to the wall as to be said to be upon it, yet it was so far off as not to fall either with the wall or under it; or, rather, that part of the wall on which her house stood fell not. Now being preserved alive, 1. She was left for some time without the camp to be purified from the Gentile superstition, which she was to renounce, and to be prepared for her admission as a proselyte. 2. She was in due time incorporated with the church of Israel, and she and her posterity dwelt in Israel, and her family was remarkable long after. We find her the wife of Salmon, prince of Judah, mother of Boaz, and named among the ancestors of our Saviour, Mat 1:5. Having received Israelites in the name of Israelites, she had an Israelite's reward. Bishop Pierson observes that Joshua's saving Rahab the harlot, and admitting her into Israel, were a figure of Christ's receiving into his kingdom, and entertaining there, the publicans and the harlots, Mat 21:31. Or it may be applied to the conversion of the Gentiles.
V. Jericho is condemned to a perpetual desolation, and a curse pronounced upon the man that at any time hereafter should offer to rebuild it (Jos 6:26): Joshua adjured them, that is, the elders and people of Israel, not only by their own consent, obliging themselves and their posterity never to rebuild this city, but by the divine appointment, God himself having forbidden it under the sever penalty here annexed. 1. God would hereby show the weight of a divine curse; where it rests there is no contending with it nor getting from under it; it brings ruin without remedy or repair. 2. He would have it to remain in its ruins a standing monument of his wrath against the Canaanites when the measure of their iniquity was full, and of his mercy to his people when the time had come for their settlement in Canaan. The desolations of their enemies were witnesses of his favour to them, and would upbraid them with their ingratitude to that God who had done so much for them. The situation of the city was very pleasant, and probably its nearness to Jordan was an advantage to it, which would tempt men to build upon the same spot; but they are here told it is at their peril if they do it. Men build for their posterity, but he that builds Jericho shall have no posterity to enjoy what he builds; his eldest son shall die when he begins the work, and if he take not warning by that stroke to desist, but will go on presumptuously, the finishing of his work shall be attended with the funeral of his youngest, and we must suppose all the rest cut off between. This curse, not being a curse causeless, did come upon that man who long after rebuilded Jericho (Kg1 16:34), but we are not to think it made the place ever the worse when it was built, or brought any hurt to those that inhabited it. We find Jericho afterwards graced with the presence, not only of those two great prophets Elijah and Elisha, but of our blessed Saviour himself, Luk 18:35; Luk 19:1; Mat 20:29. Note, It is a dangerous thing to attempt the building up of that which God will have to be destroyed. See Mal 1:4.
Lastly, All this magnified Joshua and raised his reputation (Jos 6:27); it made him not only acceptable to Israel, but formidable to the Canaanites, because it appeared that God was with him of a truth: the Word of the Lord was with him, so the Chaldee, even Christ himself, the same that was with Moses. Nothing can more raise a man's reputation, nor make him appear more truly great, than to have the evidences of God's presence with him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–27. Public domain.
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JeromeAD 420
HOMILY ON THE EXODUS 91
Let us prepare ourselves for the sacrifice of the lamb.… Nor let us be under the impression that this yearling lamb can be eaten anywhere. The precept bids us to partake of it in one house only, lest we think that the lamb may be immolated outside the church. From this, it is evident that the Jews and heretics, and all assemblies of perverted doctrine, because they do not eat the lamb in the church, do not eat the flesh of the lamb but the flesh of the dragon, which, as the psalmist tells us, was given as food to the Ethiopians. Just as in the flood no one was saved who was not in the ark of Noah, and in the fall of Jericho, only the house of the harlot Rahab—which signifies the faithful church of the Gentiles—was spared, so is it true that in the sacrifice of the lamb, the lamb is slain only when it is sacrificed in the one house.
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 6:22 encapsulates a pivotal moment in the conquest of Jericho, detailing Joshua's precise command to the two Israelite spies to rescue Rahab and her entire household. This directive, issued immediately after the miraculous collapse of the city walls and prior to the city's complete destruction, stands as a profound testament to the sanctity of an oath made in the Lord's name. It beautifully illustrates the interplay of divine justice in judgment upon Jericho and the boundless mercy extended to an unexpected recipient, highlighting God's unwavering faithfulness and His redemptive plan that transcends conventional social and ethnic boundaries.
CONTEXT
Literary Context: This verse is strategically positioned at the dramatic climax of the Jericho narrative, serving as a crucial exception to the city's total annihilation. It directly follows the awe-inspiring account of Jericho's miraculous fall, where the formidable walls collapsed after seven days of ritual marching and the climactic shout of the Israelites, as recorded in Joshua 6:20. The immediate preceding verse, Joshua 6:21, describes the comprehensive destruction of the city and its inhabitants, meticulously adhering to the herem principle—the "devoted thing" or "ban"—where everything was consecrated to the Lord, often through complete destruction. Joshua's command in Joshua 6:22 represents the singular, divinely sanctioned exception to this widespread judgment, directly fulfilling the solemn oath made by the spies to Rahab in Joshua 2. This meticulous adherence to a promise, even amidst the most severe acts of divine judgment, underscores the profound importance of integrity and covenant faithfulness within the biblical narrative.
Historical & Cultural Context: The conquest of Canaan was a foundational event in Israelite history, marking their long-awaited entry into the Promised Land. The practice of herem was a unique and severe divine command, intended to prevent Israel from being corrupted by the pervasive idolatry, child sacrifice, and gross immorality of the Canaanite inhabitants. In the ancient Near East, oaths were considered extraordinarily binding, often invoked in the name of a deity, making their violation a grave offense with significant spiritual and social consequences. Rahab's profession as a "harlot" (Hebrew: zânâh) placed her on the absolute fringes of Canaanite society, yet her audacious act of faith in sheltering the Israelite spies, as detailed in Joshua 2:4-6, and her remarkable confession of faith in Yahweh as the true God of heaven and earth, articulated in Joshua 2:9-11, were extraordinary. Her rescue, therefore, was not merely an act of human integrity but a powerful demonstration of God's expansive grace, reaching beyond conventional social boundaries and moral standing to embrace those who respond in genuine faith.
Key Themes: Joshua 6:22 powerfully reinforces several overarching themes woven throughout the book of Joshua and the broader Old Testament narrative. Firstly, it highlights the faithfulness to covenants and oaths, demonstrating that Israel, as God's covenant people, must reflect God's own unwavering integrity in keeping promises, even to outsiders. This commitment to their word, even under extreme circumstances, underscores the sacredness of vows made in God's name. Secondly, the verse showcases divine mercy and grace, revealing that God's salvation is not limited by ethnicity, social status, or past transgressions, but is extended to those who respond in faith, just as Rahab did. Her inclusion foreshadows the broader, more inclusive scope of God's redemptive plan to embrace Gentiles. Thirdly, the narrative emphasizes Rahab's redemption and integration into the community of Israel, paving the way for her astonishingly significant role in salvation history, as later acknowledged in the New Testament as an ancestor of King David and, ultimately, of Jesus Christ, as recorded in Matthew 1:5. This single act of rescue encapsulates the profound interplay of divine judgment, sovereign grace, and human faith.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Rahab's rescue in Joshua 6:22 employs several significant literary devices that enrich its theological impact. Irony is profoundly prominent, as Rahab, a Gentile and a harlot—a marginalized figure in both Canaanite and Israelite society—becomes an unlikely instrument of God's plan and receives salvation, while the powerful, fortified city of Jericho falls. Her unlikely faith and subsequent deliverance stand in stark contrast to the widespread destruction, highlighting God's unconventional methods and inclusive grace that defy human expectations. The story also functions as powerful foreshadowing, particularly regarding the future inclusion of Gentiles into God's covenant community. Rahab's integration into Israel and her remarkable place in the messianic lineage, as noted in Matthew 1:5, prefigure the New Testament truth that salvation is offered to all, regardless of ethnic background. Furthermore, the meticulous fulfillment of the oath by Joshua and the spies underscores the overarching theme of divine faithfulness, as Israel's unwavering integrity in keeping their word reflects the unchanging, covenant-keeping character of God Himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 6:22 is rich with profound theological significance, serving as a powerful illustration of God's multifaceted character and expansive redemptive purposes. It demonstrates that while God is a God of absolute justice who executes righteous judgment upon sin and rebellion, He is also abundantly merciful and meticulously faithful to His promises. Rahab's salvation, based on her active faith in Yahweh and the solemn oath sworn to her, powerfully underscores that God's grace extends beyond the boundaries of Israelite ethnicity or social standing, reaching those who turn to Him in genuine belief. Her story is a compelling testament to the truth that true faith, even from an unexpected source and amidst a life of sin, is recognized and honored by God, leading to redemption, preservation, and full integration into His people. This act of rescue, therefore, is not merely a historical detail of the conquest but a profound theological statement about the nature of God's salvation, which is both sovereign in its execution and responsive to the humble heart of faith.
REFLECTION AND APPLICATION
The account of Rahab's rescue in Joshua 6:22 offers profound and enduring lessons for contemporary believers, challenging us to embody God's character in our daily lives. Firstly, it underscores the paramount importance of integrity and unwavering faithfulness in keeping our word, especially when promises are made in the presence of God or in His name. Just as Israel meticulously honored their oath to Rahab amidst the chaos and severity of conquest, we are called to be people of unwavering truthfulness, reflecting the unchanging, covenant-keeping character of God Himself. Our integrity in small matters builds trust and testifies to the God we serve. Secondly, Rahab's story is a radiant beacon of hope, illustrating God's boundless grace that transcends social stigmas, past failures, and perceived unworthiness. Her salvation reminds us that no one is beyond the reach of God's redemptive love, and that genuine faith, regardless of one's background, is the pathway to salvation and full inclusion into God's family. It challenges us to extend similar grace, compassion, and acceptance to others, recognizing that God's kingdom is open to all who believe and repent. Finally, Rahab's active faith—demonstrated by her courageous hiding of the spies and her profound trust in their God—serves as a powerful reminder that genuine faith is not passive intellectual assent but leads to tangible actions of obedience, trust, and even risk-taking for God's purposes.
Questions for Reflection
FAQ
Why was Rahab, a harlot from Jericho, spared when the rest of the city was destroyed?
Answer: Rahab was spared not because of her profession, but because of her extraordinary faith in the God of Israel and her subsequent actions. When the Israelite spies came to Jericho, she believed in Yahweh's power and His intention to give Israel the land, as she confessed in Joshua 2:9-11. She demonstrated this faith by courageously hiding the spies from the king of Jericho and helping them escape. In return for her protection and belief, the spies swore a solemn oath to spare her and her entire household. Her salvation is a powerful testament to God's grace, which extends to all who turn to Him in faith, regardless of their past or social standing.
What is the significance of Israel keeping their oath to Rahab, especially amidst the complete destruction of Jericho?
Answer: Israel's meticulous adherence to the oath made to Rahab, even in the midst of carrying out God's severe judgment on Jericho, highlights the profound importance of integrity and the sacredness of vows in the biblical narrative. In ancient cultures, oaths were extremely binding, often invoked in the name of a deity, making their violation a grave offense. By honoring their promise, Joshua and the Israelites demonstrated their faithfulness to God, who is Himself a covenant-keeping God. This act underscored that God's people must reflect His character, maintaining their word even when it seems counter-intuitive to the broader command of herem (devotion to destruction). It also showcases God's sovereign control, allowing for an exception to His judgment based on genuine faith and a sworn covenant, reinforcing His justice and mercy.
Did Rahab's profession as a "harlot" affect her ability to be saved or integrated into Israelite society?
Answer: While Rahab's profession as a "harlot" (Hebrew: zânâh) is explicitly stated in the text, it did not prevent her salvation or her full integration into the community of Israel. Her past was not ignored, but it was profoundly overshadowed by her faith and God's redemptive grace. The Bible consistently teaches that God's salvation is offered to those who believe and turn to Him, regardless of their previous sins or social status. Rahab's story powerfully illustrates that God's grace is transformative and inclusive. She not only survived the destruction of Jericho but became an ancestor of King David and, ultimately, of Jesus Christ, as recorded in Matthew 1:5, demonstrating that God's redemptive plan can encompass and elevate anyone who places their faith in Him.
CHRIST-CENTERED FULFILLMENT
The salvation of Rahab, a Gentile harlot, in Joshua 6:22 serves as a profound and beautiful foreshadowing of the expansive grace and inclusive nature of God's redemptive plan, fully realized in Jesus Christ. Rahab's rescue from the judgment upon Jericho, based on her faith and the oath made to her, prefigures the ultimate salvation offered through Christ to all who believe, regardless of their background, ethnicity, or past sins. Just as Rahab, an outsider and a social outcast, was brought into the covenant community of Israel and even into the sacred lineage of the Messiah, as attested in Matthew 1:5, so too does Christ extend His saving grace to Gentiles and those marginalized by society. Jesus Himself frequently associated with and offered salvation to those considered outcasts and sinners, such as the Samaritan woman at the well in John 4:7-30 or the tax collector Zacchaeus in Luke 19:1-10. Rahab's story is a powerful testament to the truth that salvation is by grace through faith, as eloquently articulated in Ephesians 2:8-9, not by works of the law or by human merit or social standing. Christ is the ultimate fulfillment of God's promises, bringing a salvation far greater than physical deliverance from a city, offering eternal life, reconciliation with God, and full integration into God's spiritual family for all who trust in Him.