Joshua 2:1 · Bible study
Joshua 2:1 Commentary: Spies, Rahab, and Providence
Hebrew · 11 what the commentators say
Meaning in one sentence
Why send spies after God's promise? Why lodge with a prostitute? A study of Joshua 2:1, exploring faith, human action, and God's surprising grace.
Research Summary
- Meaning: Joshua sends two spies to scout Jericho; they are sheltered by Rahab, a prostitute.
- Key words: “secretly” (חֶרֶשׁ), “spies” (מְרַגְּלִים), “prostitute” (זוֹנָה), “lay down” (שָׁכַב).
- Main debate: Does sending spies show a lack of faith in God's promise? Most commentators say no, it shows prudence.
- Theological theme: Human responsibility cooperates with divine sovereignty; God redeems the outcast.
- Best use: Introducing a series on Joshua, teaching about faith and works, or exploring God's surprising grace.
Translation Comparison
BSB Berean Standard Bible 2020
Then Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, inspect the land, especially Jericho.” So they went and entered the house of a prostitute named Rahab and stayed there.
WEB World English Bible 2000
Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They went and came into the house of a prostitute whose name was Rahab, and slept there.
KJV King James Version 1769
And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
ASV American Standard Version 1901
And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go, view the land, and Jericho. And they went and came into the house of a harlot whose name was Rahab, and lay there.
YLT Young's Literal Translation 1898
And Joshua son of Nun sendeth from Shittim, two men, spies, silently, saying, `Go, see the land--and Jericho;' and they go and come into the house of a woman, a harlot, and her name is Rahab, and they lie down there.
Darby Darby Bible 1890
And Joshua the son of Nun sent from Shittim two spies secretly, saying, Go, see the land, even Jericho. And they went, and came into a harlot's house, named Rahab, and they lay down there.
Douay-Rheims Douay-Rheims Bible 1899
And Joshua, the son of Nun, sent from Setim two men, to spy secretly: and said to them: Go, and view the land, and the city of Jericho. They went, and entered into the house of a woman that was a harlot, named Rahab, and lodged with her.
Translations in other languages (10 available)
Y JOSUÉ, hijo de Nun, envió desde Sittim dos espías|strong="H0582, H7270" secretamente, diciéndoles: Andad, reconoced la tierra, y á Jericó. Los cuales fueron, y entráronse en casa de una mujer ramera que se llamaba Rahab, y posaron allí.
E Josué, filho de Num, enviou desde Sitim dois espias secretamente, dizendo-lhes: Andai, reconhecei a terra, e a Jericó. Os quais foram, e entraram em casa de uma mulher prostituta que se chamava Raabe, e passaram a noite ali.
Josué, fils de Nun, fit partir secrètement de Sittim deux espions, en leur disant: Allez, examinez le pays, et en particulier Jéricho. Ils partirent, et ils arrivèrent dans la maison d’ une prostituée, qui se nommait Rahab, et ils y couchèrent.
Josua aber, der Sohn Nuns, hatte zwei Kundschafter heimlich ausgesandt von Sittim und ihnen gesagt: Geht hin, beseht das Land und Jericho. Die gingen hin und kamen in das Haus einer Hure, die hieß Rahab, und kehrten zu ihr ein.
Jozua nu, de zoon van Nun, had twee mannen, die heimelijk verspieden zouden, gezonden van Sittim, zeggende: Gaat heen, bezichtigt het land en Jericho. Zij dan gingen, en kwamen ten huize van een vrouw, een hoer, wier naam was Rachab, en zij sliepen daar.
Or Giosuè, figliuolo di Nun, mandò segretamente da Sittim due spie, dicendo: “Andate, esaminate il paese e Gerico”. E quelle andarono ed entrarono in casa di una meretrice per nome Rahab, e quivi alloggiarono.
A tak posłał Jozue, syn Nunów, z Syttim dwóch szpiegów potajemnie, mówiąc: Idźcie, wypatrujcie ziemię, i Jerycho. Szli tedy i weszli do niektórej niewiasty wszetecznej, której imię Rachab, i odpoczęli tam.
И послал Иисус, сын Навин, из Ситтима двух соглядатаев тайно и сказал: пойдите, осмотрите землю и Иерихон. [Два юноши] пошли и пришли [в Иерихон и вошли] в дом блудницы, которой имя Раав, и остались ночевать там.
當下，嫩 的兒子 約書亞 從 什亭 暗暗 打發 兩個 人 作探子，吩咐說：「你們去 窺探 那地和 耶利哥。」於是二人去了，來 到一個妓 女 名叫 喇合 的家裡，就在那裡 躺臥。
Then Joshua, the son of Nun, sent two men from Shittim secretly, with the purpose of searching out the land, and Jericho. So they went and came to the house of a loose woman of the town, named Rahab, where they took their rest for the night.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Joshua 2:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Joshua's decision to send spies does not indicate a lack of faith in God's promise. Calvin notes the purpose was “to dispose those who might be inclined to be sluggish”, human prudence alongside divine assurance. Keil and Delitzsch state that “the help of God does not preclude human action, but rather presupposes it.” On Rahab, Barnes acknowledges that while some try to render “harlot” as “innkeeper,” the biblical evidence (Leviticus 21:7; Jeremiah 5:7) and apostolic usage (Hebrews 11:31; James 2:25) confirm her profession. Yet all major commentators lift up her faith. Gill and Matthew Henry praise her as a model of belief. The consensus: God works through ordinary, even disreputable, means to accomplish His purposes.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prudence amid promise: Supported by most commentators: Joshua acts faithfully but also wisely (Calvin, Keil & Delitzsch).
- Providential guidance: The spies' choice of Rahab is seen as divine direction, not random luck (Keil, Barnes).
- Ethical tension: Rahab's deception (v.4-5) raises moral questions later in the chapter, but commentators praise her faith overall.
What is clear: God's promise of victory did not remove the need for human effort, and He works through unexpected people to accomplish His purposes.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of sending spies | Most commentators affirm that sending spies was prudent human action consistent with faith in God's promise. | Some emphasize secrecy from the Canaanites (Keil), while others stress secrecy from Israel to avoid discouragement (Gill, Matthew Henry). |
| Meaning of 'secretly' (חֶרֶשׁ) | The word implies a quiet, hidden mission. | Jewish exegetes proposed interpretations (disguised as smiths or deaf-mutes) which mainstream commentators dismiss as fanciful (Gill mentions but rejects). |
| Definition of זוֹנָה (zonah) | Most commentators agree the word means 'prostitute/harlot' (Barnes, Gill, JFB, Keil). | Some ancient and medieval interpreters render it 'innkeeper' to avoid stigma; modern scholarship and apostolic usage (Hebrews 11:31, James 2:25) support 'prostitute.' |
| Identity of the spies | They were brave, prudent men chosen by Joshua. | A Jewish tradition identifies them as Caleb and Phinehas (Gill cites it), but most consider this unlikely given their age and rank. |
Historical & Cultural Context
Shittim, where Israel camped (Numbers 33:49), lay in the Jordan Valley opposite Jericho. The Cambridge Bible describes it as “the moist place of the acacias,” a fertile area about three hours from the crossing point. In Shittim Israel had suffered the scandal of Baal-Peor (Numbers 25:1), so the camp had recent memory of repentance and judgment. Joshua now prepares to move.
Jericho was ancient, well-fortified, and guarded the passes into the hill country. Keil and Delitzsch call it “the strongly fortified frontier town of Canaan.” Its capture would secure the eastern approach to the land. The spies are told to “view the land, even Jericho”, the land in general, but especially this strategic city. Cambridge adds that Jericho's palm groves recalled Egypt for the exodus generation.
The word “secretly” (חֶרֶשׁ) carries a double nuance. Gill, following Jewish tradition, explains that the secrecy was aimed not only at the Canaanites but also at Israel: Joshua wanted to avoid discouraging the people if the report proved hard. Matthew Henry agrees, noting that Joshua was “careful to take the first step well.” Some rabbinic interpreters imagined the spies disguised as smiths or deaf-mutes, but mainstream commentators dismiss these as fanciful.
The spies enter “the house of a prostitute whose name was Rahab.” Barnes notes that such a house would not attract suspicion. Her home was built against the city wall (Joshua 2:15), offering a route of escape. Yet multiple commentators, Keil, Calvin, Matthew Henry, see divine guidance at work: “The Lord so guided the course of the spies,” writes Keil, “that they found in this sinner the very person most suitable for their purpose.” God's providence works through the ordinary choices of prudent people.
Textual Notes
The English translations show minor differences: 'secretly sent' (WEB) vs 'sent...to spy secretly' (KJV). The Cambridge Bible notes that the LXX reads 'young men' for 'men' (compare Joshua 6:23). Other than this, no significant textual variants affect the interpretation of this verse.
Reception History
Rahab has been read across traditions as a remarkable model of faith. Early church fathers, as Barnes notes, regarded her as a type of the Christian Church gathered from pagan nations. The scarlet cord she later hangs from her window (Joshua 2:18) was seen as a foreshadowing of Christ's blood. The author of Hebrews commends her faith (Hebrews 11:31), and James points to her works as evidence of genuine belief (James 2:25). Matthew Henry draws a spiritual parallel: Rahab stands for repentant sinners welcomed into God's covenant. Her place in Matthew's genealogy of Jesus (Matthew 1:5) underscores the reach of grace, a former prostitute becomes an ancestor of the Messiah. Across traditions, her story is read as an invitation: no past disqualifies a person from being used by God.
Preaching This Verse
Three-point outline
- Promise does not remove responsibility. Joshua had God's word that Canaan would be given, yet he still sent spies. Faith and prudence are partners, not rivals.
- God meets us in unexpected places. The spies found shelter in a prostitute's house, the last place religious convention would look. God often works through the unlikely.
- One encounter can change a lineage. Rahab's story does not end here. She becomes an ancestor of Jesus (Matthew 1:5). God's grace rewrites family trees.
Five-point outline
- Joshua's command, A leader acts on God's promise with wise planning.
- The secrecy, Protecting the people from unnecessary fear while advancing the mission.
- Jericho in view, The first and decisive target in the conquest.
- Rahab's door, Providence, not chance, leads the spies to her house.
- Lodging for the night, A pause that becomes the hinge of the entire Jericho account.
Illustration hooks
- A family moving to a new city: they trust God for provision, but still research neighborhoods and schools.
- A traveller in a foreign country takes a recommendation from a stranger at the airport; that small choice leads to a life-changing connection.
- A church plant scouts a neighborhood before launching, not from distrust of God, but from good stewardship.
Questions your congregation is asking
- Did Joshua doubt God by sending spies after God's specific promise?
- Why would the spies stay with a prostitute, wasn't there a safer option?
- How does Rahab end up in Jesus' genealogy? What does that say about God's grace?
Leading a Discussion
Joshua 2:1 opens a dramatic story of faith, risk, and divine provision. As you discuss this verse, notice how Joshua acts on God's promise without treating it as a guarantee that requires no effort. The spies' choice of lodging seems accidental until we see God's hand behind it. Let the text challenge your assumptions about where God can work.
Discussion questions
- What strikes you first about Joshua sending spies, was it wise, unnecessary, or something else?
- Read the cross-references in Numbers 13 and 14. How does the earlier spy mission compare to this one? What changed?
- The word “secretly” modifies both the sending and the instructions. Why might Joshua keep the mission quiet from his own people?
- Why do you think the spies went to a prostitute's house? List possible reasons, then consider what Keil and Delitzsch say about God's guidance.
- How does the description of Rahab challenge or expand your understanding of who can be part of God's story?
- If you had been one of the spies, what would have been your biggest fear entering Jericho that night?
- In what area of your life might God be asking you to combine trust in His promises with wise, practical action?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 13:2 | “Send men, that they may spy out the land of Canaan, which I give to the children of Israel. Of every tribe of their fathers, you shall send a man, every one a prince among them.” |
| Numbers 13:17 | Moses sent them to spy out the land of Canaan, and said to them, “Go up this way by the South, and go up into the hill country. |
| Numbers 13:21 | So they went up, and spied out the land from the wilderness of Zin to Rehob, to the entrance of Hamath. |
| Numbers 25:1 | Israel stayed in Shittim; and the people began to play the prostitute with the daughters of Moab; |
| Numbers 33:49 | They encamped by the Jordan, from Beth Jeshimoth even to Abel Shittim in the plains of Moab. |
| Joshua 3:1 | Joshua got up early in the morning; and they moved from Shittim and came to the Jordan, he and all the children of Israel. They camped there before they crossed over. |
| Joshua 5:10 | The children of Israel encamped in Gilgal. They kept the Passover on the fourteenth day of the month at evening in the plains of Jericho. |
| Joshua 6:1 | Now Jericho was tightly shut up because of the children of Israel. No one went out, and no one came in. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests these spies were likely sent soon after Moses died, making the marginal reading "had sent" more accurate. He also notes the secrecy points to a confidential mission known only to Joshua and the spies themselves.
Barnes' Notes on the Bible Protestant 1832
Barnes rejects the alternate reading of Rahab as an innkeeper, insisting the text means "harlot." He presents her as a pardoned sinner whose faith earned her full covenant blessings, including intermarriage into Judah's leading family and a place in Christ's ancestry. The church fathers, he adds, saw Rahab as a type of the Christian Church gathered from pagan nations.
Calvin's Commentaries Reformed 1564
Calvin stresses that this spying mission was entirely different from the earlier one under Moses. Joshua sent two men secretly not to survey the whole land, but simply to judge whether the Jordan could be crossed safely and whether Jericho was complacent or ready to fight.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary stresses Joshua's military genius in attacking Jericho first, comparing his strategy to Napoleon's breakthrough maneuver. It also notes that Rahab likely kept a lodging-house, worked with linen and dyeing, and that her name appears in Christ's genealogy.
Geneva Bible Notes Reformed 1599
The Geneva annotators note that the spies went directly to a harlot's house, not by chance but by God's directing providence. They see in this a striking example of divine mercy: God uses even a sinful woman to protect his people, foreshadowing how grace reaches the unlikeliest outsiders through faith.
Gill's Exposition of the Bible Baptist 1748
Gill rejects the Jewish tradition that the two spies were Caleb and Phinehas, arguing that men of such rank would not be sent on a covert mission. He notes the spies were sent secretly from the Israelites themselves to avoid discouragement, and their task was tactical reconnaissance of Jericho's approaches, not a general survey of the land.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that Joshua's sending of spies demonstrates faith acting through practical, diligent preparations, not idle expectation. He strongly defends the term "harlot" for Rahab against those who soften it to "innkeeper," pointing to consistent biblical and Septuagint usage plus apostolic confirmation.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch observe that Joshua's decision to send spies was not a failure to trust God's promise but a proper human action, since divine help does not cancel human effort. They highlight God's providential guidance in leading the spies to Rahab, a harlot whose faith and personal risk made her the ideal contact, as her house's location on the wall facilitated escape.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights Joshua's prudence in sending spies only to Jericho rather than the whole land, and reporting only to Joshua, not the whole congregation. This careful, limited mission contrasts with the earlier disastrous spy mission under Moses, where Joshua himself took part.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Joshua sent only two spies instead of twelve because they needed only a small report, not a full survey. He also clarifies Joshua acted by God's command for encouragement, not from distrust. Regarding Rahab, Wesley suggests the Hebrew describes one who either was or had formerly been a harlot.