Joshua 6:23

KJV

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.

KJV (with Strong's)

And the young men {H5288} that were spies {H7270} went in {H935}, and brought out {H3318} Rahab {H7343}, and her father {H1}, and her mother {H517}, and her brethren {H251}, and all that she had; and they brought out {H3318} all her kindred {H4940}, and left {H3240} them without {H2351} the camp {H4264} of Israel {H3478}.

Complete Jewish Bible

The young men, the spies, went in and brought out Rachav with her father, mother, brothers and all she had; they brought out all her relatives and put them safely outside the camp of Isra'el.

Berean Standard Bible

So the young spies went in and brought out Rahab, her father and mother and brothers, and all who belonged to her. They brought out her whole family and settled them outside the camp of Israel.

American Standard Version

And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; all her kindred also they brought out; and they set them without the camp of Israel.

Commentary

### SUMMARY
Joshua 6:23 meticulously records the faithful fulfillment of God's promise to Rahab and her household following the miraculous fall of Jericho. As the Israelite forces entered the conquered city, the two spies previously sheltered by Rahab returned to her house, extracting her, her immediate family, and all her possessions, ensuring their complete safety. This act of deliverance, which involved a temporary placement "without the camp of Israel," powerfully underscores God's unwavering commitment to His covenantal word, His redemptive grace extended to Gentiles, and the essential process of separation and purification for those brought into His holy community.

### CONTEXT
* **Literary Context:** Joshua 6:23 serves as the narrative culmination of a significant subplot introduced much earlier in the Book of Joshua. The story begins in [Joshua 2](/joshua/2 "Joshua 2 - The Spies and Rahab") when Joshua, prior to the assault on Jericho, dispatches two spies into the city. There, they encounter Rahab, a Canaanite woman, who, by faith, hides them from the king's men. In return for her protection, the spies swear an oath to spare her and her entire household when Israel conquers Jericho, instructing her to display a scarlet cord in her window as a sign ([Joshua 2:14-21](/joshua/2-14-21 "Joshua 2:14-21 - The Spies' Oath to Rahab")). The subsequent chapters detail the miraculous fall of Jericho, orchestrated by God through the marching and trumpet blasts of the Israelites ([Joshua 6:1-20](/joshua/6 "Joshua 6 - The Fall of Jericho")). Immediately following the city's collapse and the execution of the divine "ban" (herem) upon it, this verse explicitly describes the spies' diligent action to fulfill their oath, thereby demonstrating God's meticulous attention to detail and His unwavering commitment to His promises, even amidst widespread judgment.

* **Historical & Cultural Context:** Jericho was one of the oldest continually inhabited cities in the world, strategically located at a crucial crossroads and heavily fortified, making its capture a formidable task. The Canaanite culture, characterized by polytheism, idolatry, and morally corrupt practices, was under divine judgment, leading to the command of *herem* (devotion to destruction) for cities like Jericho. Within this context, Rahab's act of faith, turning away from her own people and aligning with Israel's God, was profoundly counter-cultural and dangerous. The "camp of Israel" was not merely a military encampment but a sacred space, representing the dwelling place of God's presence (the tabernacle) and the covenant community. Strict purity laws and social order governed entry and conduct within the camp. Bringing Rahab and her family, who were Gentiles from a pagan background, directly into the holy camp without a period of transition would have violated these norms. Their temporary placement "without the camp" was a practical and symbolic necessity, allowing for ritual purification, cultural assimilation, and instruction in the ways of Yahweh before full integration into the Israelite community.

* **Key Themes:** Joshua 6:23 powerfully encapsulates several core themes prevalent throughout the Book of Joshua and the broader Old Testament. Foremost is the theme of **Divine Faithfulness and Promise-Keeping**. God's word, spoken through His servants, is meticulously fulfilled, highlighting His absolute trustworthiness even in the midst of war and judgment. This verse also profoundly illustrates **Redemption and Inclusion**, demonstrating God's sovereign grace extended beyond the boundaries of Israel to a Gentile woman and her family. Rahab, a former harlot from a doomed city, is not only spared but brought into the covenant community, foreshadowing the inclusion of Gentiles in God's plan of salvation ([Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - Light to the Gentiles")). Furthermore, the detail "left them without the camp of Israel" introduces the theme of **Separation and Sanctification**. This temporary segregation signifies the necessary process of leaving behind the old life of paganism and impurity, undergoing a period of cleansing, instruction, and spiritual preparation before full integration into the holy people of God. Rahab's story thus becomes a testament to God's transformative power and His desire to bring all who believe into His family, regardless of their past.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Brought out (Hebrew, _yâtsâʼ_):** Derived from H3318, this primitive root means "to go (causatively, bring) out," encompassing a wide variety of applications from literal departure to figurative emergence. In [Joshua 6:23](/joshua/6-23 "Joshua 6:23 - Rahab's Deliverance"), it emphasizes the deliberate and active extraction of Rahab and her household from the doomed city of Jericho. This signifies a decisive act of rescue and separation, moving them from a state of imminent destruction to one of safety and new life under God's protection.
* **Without (Hebrew, _chûwts_):** From H2351, this word literally means "outside" or "outdoors," often implying separation by a wall or boundary. In this context, it denotes a physical location distinct from the main Israelite encampment. Symbolically, it represents a necessary, temporary segregation for those not yet fully integrated or ritually prepared for the sacred space of the covenant community, highlighting the transitional nature of their immediate post-rescue status.
* **Camp (Hebrew, _machăneh_):** Derived from H4264, this term refers to an "encampment" or "army." In the context of Israel, the "camp" was more than just a military base; it was the consecrated dwelling place of God's presence, centered around the Tabernacle. It represented the holy community set apart for Yahweh. Therefore, being "without the camp" signifies being outside this sacred, ritually pure space, necessitating a period of preparation before full assimilation into God's people.

#### Verse Breakdown
* **"And the young men that were spies went in":** This clause highlights the immediate action taken by the two specific individuals who had made the oath to Rahab. It underscores their faithfulness to their word and their diligent execution of the task, demonstrating the integrity of God's agents in fulfilling His promises. Their "going in" signifies entering the now-conquered and dangerous city to retrieve those who were promised safety.
* **"and brought out Rahab, and her father, and her mother, and her brethren, and all that she had":** This specifies the precise beneficiaries of the rescue. The comprehensive list—Rahab herself, her parents, her siblings, and "all that she had" (implying possessions and perhaps other close family members not explicitly listed)—emphasizes the full scope of the promise's fulfillment. It demonstrates God's commitment to saving not just the individual who believed, but her entire household, mirroring a broader biblical pattern of household salvation.
* **"and they brought out all her kindred":** This phrase reiterates and expands upon the previous clause, ensuring that no one within Rahab's extended family, as covered by the original oath, was left behind. The repetition emphasizes the thoroughness and completeness of the rescue, leaving no doubt that every person promised safety was indeed delivered from the destruction of Jericho.
* **"and left them without the camp of Israel":** This crucial detail explains their immediate destination. It signifies a necessary period of segregation from the main Israelite camp. This was not a punitive measure but a practical and symbolic act of purification and assimilation. As Gentiles from a pagan culture, they needed time and instruction to shed their former ways, undergo ritual cleansing, and learn the laws and customs of Israel before they could be fully integrated into the holy covenant community.

#### Literary Devices
Joshua 6:23 employs several potent literary devices. **Narrative Fulfillment** is central, as the verse dramatically concludes the Rahab subplot initiated in [Joshua 2](/joshua/2 "Joshua 2 - The Spies and Rahab"), demonstrating the meticulous and unwavering execution of the spies' oath and, by extension, God's promise. The **Symbolism** of the "scarlet cord" (mentioned in [Joshua 2:18](/joshua/2-18 "Joshua 2:18 - The Scarlet Cord")) finds its ultimate validation here, as it served as the visible sign for their salvation, much like the blood on the doorposts in the Passover ([Exodus 12:13](/exodus/12-13 "Exodus 12:13 - The Passover Sign")). The phrase "without the camp" is also deeply **Symbolic**, representing a liminal space of transition from the old, condemned world to the new, holy community. It signifies a necessary period of purification and instruction, a metaphorical "quarantine" before full integration. This act of rescue and separation also serves as **Foreshadowing**, hinting at God's broader redemptive plan to include Gentiles by faith, bringing them out of judgment and into His covenant family, though often requiring a period of transformation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 6:23 stands as a powerful testament to God's unwavering faithfulness and expansive grace. It demonstrates that God honors the faith of individuals, even those from outside the covenant community, and meticulously fulfills His promises. Rahab's salvation is a vivid illustration that God's redemptive plan is not limited by ethnicity, social status, or past sin, but is extended to all who turn to Him in faith. Her inclusion into Israel foreshadows the radical inclusivity of God's future kingdom, where people from every nation will be brought into His family. The temporary separation "without the camp" underscores the biblical principle that new life in God requires a decisive break from the old life and a period of spiritual transformation and instruction before full integration into the holy community.

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

### REFLECTION AND APPLICATION
Joshua 6:23 offers profound lessons for contemporary believers, reminding us of God's meticulous faithfulness to His word. Just as He remembered His promise to Rahab, we can trust that God will fulfill every promise He has made to us in Christ. This verse also powerfully illustrates the breadth of God's redemptive grace, extending salvation to the most unlikely individuals, regardless of their past or background. Rahab's story encourages us to believe that no one is beyond the reach of God's transformative love and that His call to salvation is universal. Furthermore, the detail of being "left without the camp" speaks to the essential process of sanctification. When we are brought out of the "world" (our former life of sin), there is often a necessary period of separation, purification, and instruction before we are fully integrated into the body of Christ and can effectively live out our new identity. This calls us to embrace seasons of spiritual growth, learning, and cleansing, allowing God to prepare us for deeper fellowship and service within His holy community.

#### Questions for Reflection
* **In what areas of your life do you need to trust more deeply in God's faithfulness to His promises?**
* **How does Rahab's story challenge your perceptions of who God can save and use for His purposes?**
* **What "old ways" or influences do you need to be "brought out" from and "left without the camp" of, in order to grow in your walk with God?**
* **How can you actively participate in your own process of spiritual purification and assimilation into God's holy community?**

### FAQ

**Why were Rahab and her family "left without the camp of Israel" instead of being immediately integrated?**

Answer: Rahab and her family were Canaanites, coming from a pagan culture that was under divine judgment. The "camp of Israel" was considered a holy space, representing the dwelling of God's presence and the covenant community. Bringing them directly into the camp without a period of transition would have violated the strict purity laws and social order of Israel. Their temporary placement "without the camp" served several vital purposes: it allowed for ritual purification from their former pagan associations, provided time for instruction in the laws and customs of Yahweh, and facilitated their cultural assimilation into the Israelite community. This period of separation was not punitive but preparatory, ensuring they were properly cleansed and prepared for full integration into God's people, as seen in later accounts where Rahab becomes a part of Israel ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")).

**What is the broader significance of Rahab's inclusion in the Israelite community?**

Answer: Rahab's inclusion is highly significant as it demonstrates God's redemptive grace extending beyond the boundaries of Israel to a Gentile. Despite her background as a harlot from a condemned city, her faith in the God of Israel led to her salvation and full integration into His covenant people. Her story foreshadows the New Testament truth that salvation is by faith for all who believe, regardless of their ethnicity or past ([Romans 10:12-13](/romans/10-12-13 "Romans 10:12-13 - Salvation for All")). Rahab's lineage even includes her in the Messianic line, as she is listed in the genealogy of Jesus Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")), underscoring God's sovereign plan to use unexpected individuals for His grand purposes.

### CHRIST-CENTERED FULFILLMENT
Joshua 6:23, with its account of Rahab's salvation, powerfully foreshadows the expansive and inclusive nature of God's redemptive work in Jesus Christ. Just as Rahab and her household were "brought out" from a city under divine judgment and into the safety of God's people, so too are believers in Christ "rescued from the dominion of darkness and brought... into the kingdom of the Son he loves" ([Colossians 1:13](/colossians/1-13 "Colossians 1:13 - Rescued from Darkness")). The scarlet cord that marked Rahab's house for salvation is a vivid type of the blood of Christ, which serves as the ultimate sign of redemption and protection from God's wrath for all who believe ([Romans 3:25](/romans/3-25 "Romans 3:25 - Propitiation by His Blood")). Rahab, a Gentile and a harlot, is saved by faith, not by works of the law, illustrating the radical grace that would be fully revealed in the New Covenant, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - One in Christ")). Her temporary placement "without the camp" before full integration into Israel prefigures the process of sanctification for believers, where we are called to be "in the world but not of the world" ([John 17:14-16](/john/17-14-16 "John 17:14-16 - In the World, Not Of It")), undergoing a spiritual transformation as we are cleansed by the Word and Spirit, preparing us for full fellowship in the new covenant community, the Church, which is the body of Christ. Ultimately, Rahab's story is a testament to Christ's power to save the utterly lost and to integrate them fully into His family, fulfilling God's ancient promise to bless all nations through Abraham's seed ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - Abrahamic Covenant")).

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 11:7

By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

Ephesians 2:12

That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

Genesis 18:24

Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that [are] therein?

Numbers 31:19

And do ye abide without the camp seven days: whosoever hath killed any person, and whosoever hath touched any slain, purify [both] yourselves and your captives on the third day, and on the seventh day.

Numbers 5:2

Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:

Numbers 5:3

Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.

Acts 10:28

And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.