Joshua 2:21
"Let it be as you say," she replied, and she sent them away. And when they had gone, she tied the scarlet cord in the window.
Agreed, she replied
The Hebrew word for "agreed" is "אָמַר" (amar), which means to say, speak, or answer. Rahab's response is one of immediate consent and commitment. Her agreement signifies a pivotal moment of faith and trust in the God of Israel, as she aligns herself with the spies' mission. This act of faith is later commended in the New Testament (Hebrews 11:31), highlighting her belief in the power and promise of God.

Let it be as you say
This phrase reflects Rahab's acceptance of the terms set by the spies. It is a declaration of trust and submission to the will of God as expressed through His messengers. The phrase echoes the biblical theme of covenant, where agreements are made under divine guidance. Rahab's words are reminiscent of Mary's response to the angel Gabriel in Luke 1:38, showing a willingness to participate in God's plan.

So she sent them away, and they departed
The act of sending the spies away safely is a demonstration of Rahab's courage and resourcefulness. The Hebrew verb "שָׁלַח" (shalach) means to send or let go. This action signifies the completion of her immediate role in God's plan for Israel's conquest of Jericho. Historically, this moment underscores the importance of divine providence and human agency working together to fulfill God's purposes.

And she tied the scarlet cord in the window
The "scarlet cord" is rich in symbolism and significance. The Hebrew word for "scarlet" is "שָׁנִי" (shani), which often represents sacrifice, redemption, and protection. The cord serves as a sign of the covenant between Rahab and the spies, much like the blood of the Passover lamb marked the homes of the Israelites in Egypt (Exodus 12:13). Archaeologically, the use of colored cords or threads was common in ancient Near Eastern cultures, often signifying a pledge or agreement. The window, a point of both vulnerability and visibility, becomes a place of salvation, foreshadowing the deliverance that comes through faith in God's promises.

Persons / Places / Events
1. Rahab
A Canaanite woman living in Jericho, known for her faith and actions in hiding the Israelite spies. Her account is a powerful example of faith and redemption.

2. Israelite Spies
Two men sent by Joshua to scout the land of Jericho. They play a crucial role in the account by forming an alliance with Rahab.

3. Jericho
A fortified city in Canaan, significant as the first city conquered by the Israelites under Joshua's leadership.

4. Scarlet Cord
A symbol of Rahab's agreement with the spies and her faith. It represents her household's salvation during the conquest of Jericho.

5. Joshua
The leader of the Israelites, succeeding Moses, tasked with leading the people into the Promised Land.
Teaching Points
Faith in Action
Rahab's account teaches us that true faith is demonstrated through actions. Her willingness to risk her life for the spies shows a deep trust in God.

Redemption and Grace
Rahab's inclusion in the lineage of Jesus (Matthew 1:5) illustrates God's grace and the possibility of redemption for all, regardless of past sins.

Symbolism of the Scarlet Cord
The scarlet cord serves as a powerful symbol of salvation and protection, reminding us of the importance of visible signs of our faith.

Courage and Risk
Rahab's courage in the face of danger challenges us to take bold steps in our faith journey, trusting in God's protection and promises.

God's Sovereignty
The account of Rahab underscores God's sovereignty in using unexpected people and circumstances to fulfill His purposes.
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 does the scarlet cord serve as a symbol of faith and salvation in your own life?

3. How can Rahab's account inspire us to take risks for our faith in today's world?

4. What parallels can you draw between the account of Rahab and the Passover in Exodus, and how do these connections deepen your understanding of God's plan for salvation?

5. How does Rahab's inclusion in the genealogy of Jesus encourage us about God's grace and redemption in our own lives?
Connections to Other Scriptures
Hebrews 11:31
This verse highlights Rahab's faith, emphasizing her role in the "Hall of Faith" and connecting her actions to the broader account of faith in action.

James 2:25
James uses Rahab as an example of how faith is demonstrated through works, reinforcing the idea that true faith results in action.

Exodus 12:13
The scarlet cord can be connected to the blood of the Passover lamb, symbolizing protection and deliverance, drawing a parallel between Rahab's account and the Israelites' exodus from Egypt.
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
Bindeth, Bound, Bright, Cord, Departed, Line, Red, Replied, Scarlet, Tied, Window
Dictionary of Bible Themes
Joshua 2:21

     5783   agreement

Joshua 2:12-21

     5468   promises, human

Joshua 2:17-21

     1450   signs, kinds of

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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