Joshua Chapter 2

What is the meaning of Joshua 2?

Introduction to Joshua 2

The narrative of Joshua 2 presents one of the most intriguing accounts in Scripture – the story of Rahab the Canaanite prostitute who becomes an unexpected hero of faith. This chapter masterfully weaves together themes of divine providence, redemption, and the inclusion of Gentiles into God’s covenant people. Through Rahab’s courage and confession of faith in the God of Israel, we witness how יהוה (Yahweh) can transform anyone who puts their trust in Him, regardless of their past or ethnic background.

This pivotal chapter serves as a bridge between Israel’s wilderness wanderings and their imminent conquest of the Promised Land, demonstrating how God’s sovereign plans often unfold through unlikely sources. The story challenges our preconceptions about who God can use and reveals His heart for all nations, foreshadowing the future work of the Messiah.

Context of Joshua 2

Within the book of Joshua, this chapter follows directly after Moses’ death and Joshua’s appointment as Israel’s new leader. The sending of spies into Jericho represents Joshua’s first major action as leader, echoing the earlier spy mission he himself participated in under Moses’ leadership (Numbers 13:1-16). However, unlike the previous mission that ended in disaster due to fear and unbelief, this covert operation succeeds through divine providence and the faith of an unexpected ally.

In the broader biblical narrative, this chapter serves multiple significant purposes. It demonstrates God’s faithfulness to His covenant promises, as He begins the process of giving Israel their promised inheritance. The story of Rahab prefigures the inclusion of Gentiles into God’s family, a theme that reaches its fulfillment in the Messiah Yeshua. Her protection of the spies and profession of faith make her a model of genuine conversion, earning her a place in both the genealogy of the Messiah (Matthew 1:5) and the hall of faith (Hebrews 11:31).

The chapter also sets up the dramatic conquest of Jericho that follows, showing how God was already at work within the city, preparing the way for Israel’s victory. The fear of Israel described by Rahab reveals how יהוה had fulfilled His promise to put dread of His people into the hearts of the nations (Deuteronomy 2:25).

Ancient Key Word Study

• Zonah (זוֹנָה) – While traditionally translated as “harlot” or “prostitute,” some rabbinical sources suggest this could also mean “innkeeper” from the Hebrew root meaning “to feed.” However, the New Testament’s clear reference to her as a πόρνη (prostitute) in Hebrews 11:31 confirms the traditional understanding, making her transformation even more remarkable.
• Chayil (חַיִל) – Used in verse 1 for “men of valor,” this word carries connotations of both military prowess and moral strength. The same term is used to describe Ruth as a “woman of valor” (Ruth 3:11), suggesting these spies were chosen for both their character and capability.
• Tiqvah (תִּקְוָה) – The “scarlet cord” Rahab was to hang from her window uses the same Hebrew word that means “hope.” This linguistic connection beautifully foreshadows how this cord would become her symbol of hope and salvation, much like the blood of the Passover lamb.
• Chesed (חֶסֶד) – When Rahab asks the spies to show her family “kindness” (verse 12), she uses this profound Hebrew term that encapsulates God’s covenant faithfulness and loyal love. Her request shows she understood the deeper spiritual implications of her actions.
• Shema (שָׁמַע) – In verse 10, Rahab says “we have heard,” using the same verb as in the famous Shema Israel. This indicates more than mere hearing; it suggests a deep understanding and response to what was heard about יהוה’s mighty acts.
• Emet (אֱמֶת) – The “true sign” requested by Rahab in verse 12 uses this Hebrew word for truth, which carries connotations of faithfulness and reliability. She sought not just a physical sign but a covenant guarantee.
• Shamayim (שָׁמַיִם) – Rahab’s confession that “יהוה your God is God in heaven above” uses this term for heaven, recognizing His supreme authority over all creation and other supposed deities.
• Nefesh (נֶפֶשׁ) – The spies’ oath to give their “lives” for Rahab’s uses this rich Hebrew term that encompasses the whole person – body, soul, and spirit – indicating the depth of their commitment to protect her.

Compare & Contrast

• Verse 1’s description of the spies being sent “secretly” (חֶרֶשׁ – cheresh) rather than openly as in Numbers 13 suggests Joshua learned from the previous spy mission’s public nature that led to national panic. The word choice emphasizes wisdom and discretion rather than secrecy born of fear.
• Rahab’s declaration in verse 11 uses the phrase “יהוה your God is God” (יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהִים) rather than simply acknowledging Israel’s God. This precise phrasing emphasizes her recognition of יהוה’s universal sovereignty, not just His power over a particular nation.
• The spies’ oath in verse 14 employs the phrase “our life for yours” (נַפְשֵׁנוּ תַחְתֵּיכֶם) rather than a simple promise of protection, invoking the strongest possible form of covenant commitment in ancient Near Eastern culture.
• Verse 15’s description of Rahab’s house being “in the wall” (בְּקִיר הַחוֹמָה) rather than merely against it highlights God’s providence in positioning His future servant in exactly the right place for His purposes.
• The scarlet cord specification in verse 18 uses “תִּקְוַת חוּט הַשָּׁנִי” (tiqvat chut hashani) rather than simpler terms for rope or cord, deliberately echoing imagery of hope and redemption found elsewhere in Scripture.
• Rahab’s hiding of the spies on the roof under “flax stalks” (פִּשְׁתֵּי הָעֵץ) rather than other materials available to her suggests divine providence, as flax was used in priestly garments – a subtle hint at her future inclusion in Israel’s covenant community.
• The spies’ report in verse 24 uses the phrase “יהוה has given” (נָתַן יְהוָה) in the perfect tense rather than future tense, expressing certainty in God’s promise as already accomplished.

Joshua 2 Unique Insights

The rabbinical tradition provides fascinating insights into Rahab’s transformation. The Midrash Rabbah suggests that Rahab was one of the four most beautiful women in history, alongside Sarah, Abigail, and Esther. This physical beauty is contrasted with her spiritual beauty that emerged through her faith in יהוה. The fact that she is mentioned in Jesus’ genealogy (Matthew 1:5) shows how God’s redemptive purposes often work through unexpected channels.

The early church fathers saw profound symbolism in the scarlet cord. Clement of Rome, writing in the first century, connected it to the blood of Christ, seeing it as a prophetic sign of salvation through the Messiah’s sacrifice. This interpretation gains strength when we consider that the Hebrew word for cord (תִּקְוָה – tikvah) also means “hope,” creating a beautiful picture of hope through the blood of redemption.

Some Jewish mystics note that Rahab’s name (רָחָב) contains the same letters as the word for “wide” or “broad,” suggesting her capacity to move from a narrow, pagan worldview to a broader understanding of God’s universal sovereignty. Her placement in the city wall physically positioned her between the pagan and promised lands, symbolizing her role as a bridge figure in salvation history.

The supernatural element of divine timing appears throughout the narrative. The spies’ arrival coincided perfectly with the flax harvest (explaining the stalks on Rahab’s roof), the king’s men’s pursuit was precisely timed to miss the spies, and even the three-day waiting period mirrors other significant biblical threes (including the Messiah’s resurrection).

The fact that Rahab ends up marrying Salmon from the tribe of Judah (according to Matthew 1:5) shows God’s remarkable providence in grafting her not just into Israel, but specifically into the Messianic line. This demonstrates how God’s plans of redemption often work through multiple generations and seemingly unlikely circumstances.

Joshua 2 Connections to Yeshua

The story of Rahab powerfully prefigures the Messiah’s work of salvation. Just as Rahab’s scarlet cord marked her household for deliverance, so the blood of Yeshua marks believers for salvation. The color scarlet, used throughout the Tabernacle and later Temple worship, points to the sacrificial system that would find its fulfillment in the Messiah’s once-for-all sacrifice.

Rahab’s inclusion in the Messianic genealogy (Matthew 1:5) demonstrates how Yeshua’s family tree deliberately included Gentiles and those considered outcasts, foreshadowing His mission to save people from every nation, tribe, and tongue. Her story shows that no one is beyond the reach of God’s grace, and that faith, not ethnic heritage, is what truly matters in God’s kingdom (Galatians 3:28).

The protection Rahab received through the covenant with the spies parallels the security believers find in the New Covenant established through Yeshua’s blood. Just as she gathered her family into her house marked by the scarlet cord for salvation, so the Messiah gathers His people into the household of faith marked by His blood.

Joshua 2 Scriptural Echoes

This chapter resonates with numerous biblical passages and themes. The spies’ mission echoes the earlier spy expedition in Numbers 13, but with a crucial difference – this time, faith prevails over fear. Rahab’s confession of יהוה’s sovereignty mirrors Ruth’s later declaration of allegiance to Israel’s God (Ruth 1:16), showing God’s consistent pattern of incorporating Gentiles into His people through faith.

The scarlet cord recalls the blood of the Passover lambs that marked Israelite homes for salvation (Exodus 12:13). This connection is strengthened by the timing – the Jordan crossing and Jericho’s fall occurred around Passover. The theme of divine protection through blood markings creates a powerful type that points forward to salvation through the Messiah’s blood.

Rahab’s declaration of fear among the Canaanites fulfills God’s promise in Exodus 15:14-16 about the nations trembling at Israel’s approach. Her story is later referenced in Hebrews 11:31 and James 2:25 as an example of saving faith demonstrated through works.

Joshua 2 Devotional

This chapter challenges us to examine our own faith and prejudices. Rahab, despite her background, demonstrated more faith than many Israelites had shown in the wilderness. Her story reminds us that God looks at the heart rather than outward appearances or past sins. When she encountered the truth about יהוה, she responded with bold faith that transformed not only her life but her entire family’s destiny.

The account encourages us to recognize God’s work in unlikely places and people. Just as He positioned Rahab in the city wall and used her to protect the spies, He strategically places each of us where we can serve His purposes. This might mean being a bridge between different communities or standing alone in faith amid a hostile environment.

We’re also challenged to consider what “scarlet cords” we display in our lives – visible signs of our faith and trust in God’s salvation. In a world that often opposes biblical truth, do we boldly identify with the Messiah and His people? Rahab’s courage in choosing God’s side, even when it meant opposing her own culture and rulers, speaks powerfully to believers today.

Did You Know

• The name Rahab (רָחָב) means “broad” or “wide” in Hebrew, possibly symbolizing how her faith journey broadened from a limited pagan worldview to embracing the universal God of Israel.
• Archaeological evidence from Jericho shows that some houses were indeed built into the city wall, exactly as described in the biblical account of Rahab’s home.
• The Babylonian Talmud claims that eight prophets who were also priests descended from Rahab, showing how completely she was integrated into Israel’s spiritual heritage.
• The scarlet cord may have been made from the same type of dyed thread used in the Tabernacle curtains, creating a connection between Rahab’s salvation and Israel’s worship.
• Jewish tradition suggests that Joshua later married Rahab, though the New Testament clearly states she married Salmon (Matthew 1:5).
• The flax stalks mentioned in the story would have been about 3 feet tall, providing perfect cover for the spies while being a common sight during harvest time.
• Rabbinic literature calculates that Rahab was only 50 years old when she helped the spies, and that she lived to see her great-grandson King David.
• The three-day waiting period prescribed by Rahab matches other significant three-day periods in Scripture, including Jonah in the fish and Yeshua in the tomb.
• The phrase “God in heaven above and on earth below” used by Rahab is nearly identical to declarations found in Deuteronomy, suggesting she had significant knowledge of Israelite theology.
• The act of giving loyalty oaths while lowering someone through a window appears in other biblical narratives, notably David’s escape from Saul through Michal’s help.