Joshua 2

Joshua 2 narrates the mission of two spies sent to Jericho and their providential encounter with Rahab, a Canaanite woman who recognizes the sovereignty of Israel's God and facilitates the spies' safety. This chapter establishes the imminent judgment upon Jericho and Rahab's transition from an inhabitant of the doomed city to a protector of God’s people.

• Joshua sends two spies from Shittim to Jericho to reconnoiter the land.
• The spies arrive at Rahab's house, are discovered by the king, and are hidden by Rahab, who misdirects the search party.
• Rahab confesses her faith in the Lord's power to the spies and negotiates safety for her family.
• A covenant is established between the spies and Rahab, sealed by a scarlet cord.
• The spies escape safely to the mountains and return to Joshua with a report of the inhabitants' fear, confirming God's hand in their victory.

• The spies: two men (H8147, H582)
• Rahab's location: on the city wall (v. 15)
• The catalyst: The drying of the Red Sea and the defeat of Sihon and Og (v. 10)
• The sign of protection: A scarlet cord (v. 18)
• The time hidden: Three days in the mountains (v. 16, 22)

This passage highlights that the Lord’s redemptive purpose extends to the Gentiles, exemplified in Rahab's conversion; her inclusion in the lineage of the Messiah (Matthew 1:5) underscores the grace of God toward those who fear Him regardless of their past.

Faith in the Lord manifests as a commitment to His people, moving one to act on behalf of His purposes even at personal risk.

The narrative shifts from the clandestine mission of the spies to the dramatic, dialogue-heavy encounter with Rahab, ultimately pivoting to the return and victory report, emphasizing how human effort is subsumed under divine sovereignty.

• The Lord has given the land into the hands of Israel (v. 9, 24)
• The spies promise to deal kindly and truly with Rahab (v. 14)
• The safety of those inside Rahab's house if the condition of the scarlet cord is met (v. 18-19)

• Bring forth the men (king to Rahab, v. 3)
• Bind the scarlet line in the window (spies to Rahab, v. 18)
• Gather family into the house (spies to Rahab, v. 18)

• Whosoever shall go out of the doors into the street, his blood shall be upon his head (v. 19)
• If thou utter this our business, then we are quit of the oath (v. 20)

• Jericho was a strategic, fortified gateway to the Promised Land. Excavations have historically sparked debate regarding the chronology of the walls, but the text portrays it as a formidable obstacle to Israel's entry.
• The 'king of Jericho' (H4428) indicates a localized city-state structure typical of Bronze Age Canaan.

• The role of the 'innkeeper' or 'harlot' (H2181, H802) allowed for men to lodge in a house on the wall, facilitating movement without drawing immediate suspicion as potential soldiers.
• The use of 'stalks of flax' (v. 6) suggests the time of year was likely spring, when the harvest was being dried on rooftops.

• The chapter provides a 'pre-battle' report that contrasts with the later actual conquest in Joshua 6. It serves to build anticipation for the fulfillment of the Lord's promise.

• This passage is famously cited in the New Testament (Hebrews 11:31; James 2:25) as a model of faith and works, confirming the character of Rahab’s actions as righteous in the eyes of God.
• Rahab’s inclusion in the genealogy of Jesus (Matthew 1:5) signals that the mission of God is not limited to the physical descendants of Abraham, but includes those who fear Him.

• The mention of the Red Sea (v. 10) connects this event back to the Exodus, framing the current conquest as the continuation of the Lord's victory over Egypt.

• יְהוֹשׁוּעַ (Joshua, H3091) reinforces the identity of the leader who serves as the instrument of the Lord's command.
• זָנָה (harlot, H2181) carries the semantic range of infidelity; while traditionally translated as 'prostitute,' some scholars argue it could denote an innkeeper in this context, though the term explicitly invokes the concept of 'committing adultery' or 'fornication'.
• חֶרֶשׁ (secretly, H2791) implies 'silence' or 'craft,' emphasizing the nature of the espionage mission.

• The spies did not initially intend to go to Rahab's house; her involvement was orchestrated by providential circumstances.
• Matthew Henry observes that Rahab’s faith led her to 'venture for God' by taking His people as her own, demonstrating that true faith involves identifying one's destiny with God's covenant people.
• There is a tension regarding Rahab's deception (v. 4-5). While Scripture records her actions, the text does not necessarily endorse the ethics of the lie itself; rather, it highlights her faith in the Lord as the primary motivation for her intervention.

• There is ongoing scholarly debate regarding whether the term 'harlot' (H2181) describes Rahab's profession or is a derogatory label by contemporary authors; however, the term consistently implies illicit sexual activity in the Hebrew text.
• The moral status of Rahab's deception is a classic point of contention in theological ethics. Some views (often influenced by Augustinian thought) argue that lying is inherently sinful, while others (like those of some reformers) suggest a hierarchy of duties where the preservation of life in a just cause might complicate the ethical application.