Joshua 2:15
Then Rahab let them down by a rope through the window, since the house where she lived was built into the wall of the city.
So she let them down by a rope through the window
This phrase highlights the resourcefulness and bravery of Rahab, a woman living in Jericho. The Hebrew word for "rope" (חֶבֶל, chebel) can also mean "cord" or "line," symbolizing a lifeline or means of escape. In the ancient Near Eastern context, city walls often had houses built into them, and windows in these walls provided a means of egress. Rahab's actions demonstrate her faith and willingness to aid the Israelite spies, aligning herself with God's people despite the risks involved. Her decision to let them down through the window signifies a pivotal moment of trust and alliance with the God of Israel.

for her house was located in the wall of the city
The phrase "in the wall of the city" provides an important historical and archaeological insight into the construction of ancient cities like Jericho. Houses built into the city wall were common, serving both as residences and as part of the fortification. This strategic location allowed Rahab to assist the spies in their escape. Theologically, it underscores God's providence in placing Rahab in a position where she could play a crucial role in the unfolding of His plan for Israel. Her house's location symbolizes the intersection of divine sovereignty and human agency.

so that she lived in the wall
The repetition of "in the wall" emphasizes Rahab's unique position and the literal and metaphorical boundary she straddled between her past life in Jericho and her future with the people of God. Living "in the wall" suggests a life on the margins, yet it is precisely from this marginal position that Rahab becomes a central figure in the narrative of Israel's conquest of Canaan. Her account is a powerful testament to God's grace and the inclusion of Gentiles in His redemptive plan, foreshadowing the broader inclusion of all nations in the gospel message. Rahab's faith and actions are later commended in the New Testament, highlighting her as an exemplar of faith and courage.

Persons / Places / Events
1. Rahab
A Canaanite woman living in Jericho, known for her faith and actions in hiding the Israelite spies. Her house was strategically located on the city wall, allowing her to assist the spies in their escape.

2. The Spies
Two Israelite men sent by Joshua to scout the city of Jericho. They were hidden by Rahab and later escaped through her window.

3. Jericho
A fortified city in Canaan, significant for its strong walls and as the first city conquered by the Israelites in their campaign to take the Promised Land.

4. The Rope
A practical tool used by Rahab to lower the spies from her window, symbolizing her role in God's plan and her faith in action.

5. The City Wall
The physical barrier of Jericho, which also served as a means of escape for the spies, highlighting God's providence and Rahab's resourcefulness.
Teaching Points
Faith in Action
Rahab's actions demonstrate that true faith is accompanied by works. Her decision to help the spies was a tangible expression of her belief in the God of Israel.

God's Sovereignty and Providence
The location of Rahab's house and her willingness to help were not coincidences but part of God's sovereign plan. This teaches us to trust in God's providence in our own lives.

Courage and Risk for Righteousness
Rahab risked her life by defying her own people to align with God's purposes. This challenges us to consider what risks we are willing to take for our faith.

Redemption and Inclusion
Rahab, a Canaanite and a prostitute, was included in the lineage of Jesus (Matthew 1:5). This illustrates God's grace and the inclusivity of His redemptive plan.
Bible Study Questions
1. How does Rahab's faith challenge our understanding of who can be used by God for His purposes?

2. In what ways can we demonstrate our faith through actions in our daily lives, similar to Rahab's example?

3. How does the account of Rahab encourage us to trust in God's providence, even when circumstances seem dire?

4. What risks are we willing to take for our faith, and how can Rahab's courage inspire us in these situations?

5. How does Rahab's inclusion in the genealogy of Jesus (Matthew 1:5) speak to the nature of God's grace and redemption?
Connections to Other Scriptures
Hebrews 11:31
This verse highlights Rahab's faith, noting that she was not destroyed with the disobedient because she welcomed the spies in peace. It connects her actions to the broader theme of faith in action.

James 2:25
James uses Rahab as an example of how faith is demonstrated through works, reinforcing the idea that her actions were a manifestation of her faith.

Exodus 1:15-21
The account of the Hebrew midwives who feared God and saved the Hebrew babies, similar to Rahab's fear of God leading her to protect the spies.
A Mixed CharacterSunday School TimesJoshua 2:1-24
A Parenthesis of GraceA. B. Mackay.Joshua 2:1-24
An Unexpected Ally of the Lord's HostG. W. Butler, M. A.Joshua 2:1-24
Beginning At the Right PointJ. Parker, D. D.Joshua 2:1-24
Gradual EnlightenmentW. G. Blaikie, D. D.Joshua 2:1-24
Our God, God Over AllJ. Irons.Joshua 2:1-24
Rahab SavedJ. B. Owen, M. A.Joshua 2:1-24
Rahab's FaithJoshua 2:1-24
Rahab's ReasoningW. G. Blaikie, D. D.Joshua 2:1-24
The Powers of Evil in TerrorJohn McNeill.Joshua 2:1-24
The Scarlet LineG. Wagner.Joshua 2:1-24
The Spies DespatchedJ. H. Snell.Joshua 2:1-24
People
Amorites, Israelites, Joshua, Nun, Og, Rahab, Sihon
Places
Egypt, Jericho, Jordan River, Red Sea, Shittim
Topics
Built, Causeth, City-wall, Cord, Dwelling, Dwelt, Rope, Town, Town-wall, Wall, Window
Dictionary of Bible Themes
Joshua 2:15

     5256   city
     5507   rope and cord
     5604   walls
     5876   helpfulness

Joshua 2:8-20

     5731   parents

Joshua 2:12-21

     5468   promises, human

Library
The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from
John Lightfoot—From the Talmud and Hebraica

But, as for that which is Written, that God did Good to the Hebrew...
32. But, as for that which is written, that God did good to the Hebrew midwives, and to Rahab the harlot of Jericho, [2444] this was not because they lied, but because they were merciful to God's people. That therefore which was rewarded in them was, not their deceit, but their benevolence; benignity of mind, not iniquity of lying. [2445] For, as it would not be marvellous and absurd if God on account of good works after done by them should be willing to forgive some evil works at another time before
St. Augustine—Against Lying

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the
J. W. McGarvey—The Four-Fold Gospel

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the
John Edgar McFadyen—Introduction to the Old Testament

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