Joshua 2:1

Sent. Perhaps preferably, “had sent.” The spies had been sent out prior to the events recorded in Joshua 1:10-18 (see on Joshua 1:11). It is clear that Joshua did not send the spies out as a result of distrust, but rather, probably, by divine command. The two men sent were guided and protected in a remarkable way. Faith in God’s promises does not supersede, but rather complements, diligence and effort on our part.

Shittim. Or, “Abel-shittim,” meaning “meadow of acacia trees” (Numbers 33:49). Some suggest Tell el-Kefrein, about 6 miles (10 km.) east of the Jordan; others as Tell el-Hammam, 9 miles (14 km.) east of it. Here Israel had camped for some time. Here the Moabite and Midianite women had tempted them. Nearby lay the town of Beth-peor.

Here also Moses had delivered his last discourse, and near here he was buried (Deuteronomy 4:46; 34:6).

Secretly, saying. Or, “secretly saying.” Joshua’s instructions to the men were given secretly, that is, without the knowledge of the people. He remembered vividly the adverse reaction to the report of the spies 38 years previously. The 12 spies (Numbers 13:2, 26) had been sent out from the people (Deuteronomy 1:22) and reported to the people (Numbers 13:32), whereas these 2 spies were sent out by Joshua and reported directly to Joshua (Joshua 2:23). Prudence on the part of a leader is necessary. Even though Joshua had all faith in God, yet he must do all in his power to ensure the success of the attack. He should not, as general, enter a strange and hostile land without first exploring it. This precaution may have been taken under God’s explicit direction as a means of encouraging Joshua. Also God knew of Rahab and her faith (verses 9-11), and would save her and her family.

An harlot’s house. Jewish writers and some Protestant commentators have sought to show that Rahab was simply an innkeeper. But neither the Hebrew zonah nor its Greek equivalent in the Septuagint permits such a rendering. As used throughout the Old Testament, and as translated in Hebrews 11:31 and James 2:25, the word denotes a “harlot.” Such she either now was or formerly had been, and into such a person’s house the spies might enter less conspicuously than into a more public place, for food and lodging.

As the light of the true God dawned upon Rahab’s heart, she repented and cast her lot with God’s people (Patriarchs and Prophets 369). To her was granted the honor of becoming a progenitor of Christ (see on Matthew 1:5). Nevertheless, the opprobrium of her former life clung to her, for she is ever after known as “the harlot.” Her experience teaches three great lessons: (1) Great sin is no bar to repentance. (2) Many who before their conversion led wicked lives may thereafter distinguish themselves as heroes of faith. (3) A reputation once established may cling to a person long after repentance has erased sin from his life.