Joshua 2:12
Now therefore, please swear to me by the LORD that you will indeed show kindness to my family, because I showed kindness to you. Give me a sure sign
Now therefore
This phrase indicates a transition from Rahab's previous actions to her request. It suggests a logical conclusion based on the events that have transpired. Rahab has hidden the spies and now seeks assurance for her family's safety. The Hebrew word "וְעַתָּה" (ve'atah) implies a sense of urgency and immediacy, highlighting Rahab's understanding of the gravity of the situation and her need to act decisively.

please swear to me
The act of swearing an oath was a solemn and binding commitment in ancient cultures. The Hebrew word "הִשָּׁבְעוּ" (hishavu) conveys a deep sense of obligation and trust. Rahab is not merely asking for a promise; she is invoking a sacred commitment that would be recognized and respected by both parties. This reflects the seriousness with which oaths were regarded in biblical times, often involving the name of God to underscore their inviolability.

by the LORD
Rahab invokes the name of the LORD, "יְהוָה" (YHWH), the covenant name of God, which signifies His eternal and unchanging nature. By doing so, she acknowledges the God of Israel as the ultimate authority and witness to the oath. This is significant because it shows Rahab's recognition of the power and sovereignty of the God of the Israelites, despite her Canaanite background. It also indicates her faith and trust in the God of Israel, which is a pivotal moment in her spiritual journey.

that you will show kindness
The Hebrew word for kindness, "חֶסֶד" (chesed), is rich with meaning, encompassing mercy, loyalty, and steadfast love. It is a covenantal term often used to describe God's faithful love towards His people. Rahab is appealing to the spies to reciprocate the loyalty and protection she has shown them. This request for "chesed" underscores the biblical principle of reciprocity and the importance of covenant relationships, reflecting God's own covenantal faithfulness.

to my family
Rahab's concern extends beyond herself to her entire family, indicating the communal nature of ancient societies where family units were integral to one's identity and survival. The Hebrew term "בֵּית אָבִי" (beit avi) refers to her father's household, encompassing all her relatives. This highlights the biblical value placed on family and the responsibility to protect and provide for one's kin, a theme that resonates throughout Scripture.

because I have shown kindness to you
Rahab's appeal is based on the principle of reciprocity, a common ethical standard in ancient Near Eastern cultures. Her use of "חֶסֶד" (chesed) again emphasizes the mutual obligation created by her previous actions. By hiding the spies, she has demonstrated loyalty and protection, and she now seeks the same in return. This reflects the biblical teaching that acts of kindness and mercy should be reciprocated, fostering a community of trust and mutual support.

Give me a sure sign
The request for a "sure sign" indicates Rahab's desire for tangible assurance of the spies' promise. The Hebrew word "אוֹת" (oth) can mean a sign, token, or pledge. In biblical narratives, signs often serve as divine confirmations of promises or covenants. Rahab's request underscores her need for certainty and security in the face of impending danger. It also reflects the human desire for assurance and the biblical theme of God providing signs to confirm His promises to His people.

Persons / Places / Events
1. Rahab
A Canaanite woman living in Jericho, known for her occupation as a prostitute. She plays a crucial role in aiding the Israelite spies.

2. Israelite Spies
Two men sent by Joshua to scout the land of Jericho. They are the recipients of Rahab's plea for kindness.

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

4. The LORD (Yahweh)
The covenant God of Israel, invoked by Rahab as she seeks protection for her family.

5. The Covenant of Kindness
Rahab's request for a reciprocal act of kindness, rooted in the Hebrew concept of "chesed," which implies loyalty and faithfulness.
Teaching Points
Faith in Action
Rahab's account exemplifies how genuine faith is demonstrated through courageous actions. Her belief in the God of Israel led her to risk her life for the spies.

The Power of Kindness
The reciprocal nature of kindness, as seen in Rahab's request, underscores the biblical principle of sowing and reaping. Acts of kindness can lead to unexpected blessings.

God's Inclusive Plan
Rahab's inclusion in the lineage of Jesus (Matthew 1:5) illustrates God's redemptive plan for all people, regardless of their past or background.

The Importance of Covenants
Rahab's plea for a covenant of kindness reflects the biblical theme of covenants as binding agreements that require faithfulness and loyalty.

Trust in God's Promises
Rahab's reliance on a "sure sign" from the spies mirrors the believer's trust in God's promises for protection and salvation.
Bible Study Questions
1. How does Rahab's faith challenge us to act courageously in our own lives, even when it involves risk?

2. In what ways can we show kindness to others, and how might this reflect God's kindness to us?

3. How does Rahab's account encourage us to view our past in light of God's redemptive power?

4. What are some modern-day "covenants" or commitments we can make to demonstrate our faithfulness to God and others?

5. How can we trust in God's promises when facing uncertain or dangerous situations, as Rahab did?
Connections to Other Scriptures
Hebrews 11:31
Rahab is commended for her faith, highlighting her belief in the God of Israel and her actions in protecting the spies.

James 2:25
Rahab's works are cited as evidence of her faith, demonstrating the importance of actions accompanying belief.

Exodus 12:13
The concept of a "sign" for protection, as seen in the Passover, parallels Rahab's request for a sure sign of safety.

Genesis 12:3
The promise to Abraham that all nations would be blessed through him, foreshadowing the inclusion of Gentiles like Rahab in God's plan.
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
Deal, Dealt, Family, Father's, Household, Kind, Kindly, Kindness, Oath, Please, Pledge, Showed, Shown, Sign, Sure, Swear, Token, Truth
Dictionary of Bible Themes
Joshua 2:8-14

     5047   opportunities, in life

Joshua 2:8-20

     5731   parents

Joshua 2:12-13

     1450   signs, kinds of
     5489   rank
     5913   negotiation

Joshua 2:12-14

     6672   grace, in relationships
     8291   kindness

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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