Joshua 2:12

12. a true token] “a verrey tokne,” Wyclif; i.e. a token of truth, a sign; comp. Exo_3:12, “And this shall be a token unto thee, that I have sent thee;” 1Sa_2:34; Isa_7:11; Luk_2:12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jos 2:12 Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father’s house, and give me a true token:

Ver. 12. And give me a true token.] Sυσσημον, as Mar 14:44. Signum consignans, de composito datum. As for the familiar conference that here passed betwixt these spies and Rahab, we need not question how they could so easily understand one another, being of two several nations. For, first, the language of the Canaanites, Phoenicians, Philistines, differed not much from the Hebrew, which Jerome {a} rightly calleth Omnium linguarum matricem, the mother tongue. See Plautus in "Paenulo," act v. And then, it is not unlikely that these spies had learned the language of Canaan, by conversing with those conquered Amorites on this side Jordan.

{a} In cap. iii. Sophoniae.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jos 2:12-13. Swear unto me by the Lord — Hebrew, by Jehovah, your God, who is the only true God: so she owns his worship, one eminent act whereof is, swearing by his name. My father’s house — My near kindred, which she particularly names, (Jos 2:13,) husband and children, it seems, she had none. And for herself it was needless to speak, it being a plain and undeniable duty to save their preserver. True tokens — Either an assurance that you will preserve me and mine from the common ruin, or a token which I may produce as a witness of this agreement, and a means of my security. This is all that she asks. But God did for her more than she could ask or think. She was afterward advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ. All that they have — That is, their children, as appears from Jos 6:23.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2:12-13 Rahab’s request demonstrated her faith in Israel and Israel’s God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 12. Swear unto me by the Lord] This is a farther proof that this woman had received considerable instruction in the Jewish faith; she acknowledged the true God by his essential character Jehovah; and knew that an oath in his name was the deepest and most solemn obligation under which a Jew could possibly come. Does not this also refer to the command of God, Thou shalt fear the Lord, and shalt swear by his name? See Clarke on De 6:13.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. Now, therefore, I pray you, swear, etc. It is another manifestation of faith that she places the sons of Abraham in sure possession of the land of Canaan, founding on no other argument than her having heard that it was divinely promised to them. For she did not suppose that God was favoring lawless intruders who were forcing their way into the territories of others with unjust violence and uncurbed licentiousness, but rather concluded that they were coming into the land of Canaan, because God had assigned them the dominion of it. It cannot be believed that when they sought a passage from the Edomites and others, they said nothing as to whither they were going. Nay, those nations were acquainted with the promise which was made to Abraham, and the memory of which had been again renewed by the rejection of Esau.

Moreover, in the language of Rahab, we behold that characteristic property of faith described by the author of the Epistle to the Hebrews, when he calls it a vision, or sight of things not appearing. (Hebrews 11:1) Rahab is dwelling with her people in a fortified city: and yet she commits her life to her terrified guests, just as if they had already gained possession of the land, and had full power to save or destroy as they pleased. This voluntary surrender was, in fact, the very same as embracing the promise of God, and casting herself on his protection. She, moreover, exacts an oath, because often, in the storming of cities, the heat and tumult of the struggle shook off the remembrance of duty. In the same way she mentions the kindness she had shown to them, that gratitude might stimulate them the more to perform their promise. For although the obligation of the oath ought of itself to have been effectual, it would have been doubly base and inhumane not to show gratitude to a hostess to whom they owed deliverance. Rahab shows the kindliness of her disposition, in her anxiety about her parents and kindred. This is, indeed, natural; but many are so devoted to themselves, that children hesitate not to ransom their own lives by the death of their parents, instead of exerting courage and zeal to save them.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Now therefore, I pray you, swear unto me by the Lord,.... Which being a religious action, and done by men that feared the Lord, she knew it would be binding upon them: the Targum is,"swear to me by the Word of the Lord:"

since I have showed you kindness; by receiving them with peace into her house, and hiding them when inquired for and demanded of her; in doing which she risked her own, life, had this treachery to her country, as it would have been deemed, been discovered;

that you will also show kindness unto my father's house; she mentions not herself and household, for if this was granted that would be implied and included; and this she presses for by the law of retaliation and friendship, for since she had shown kindness to them, it was but reasonable it should be returned:

and give me a true token; that she and her father's house would be saved by them when the city should be taken and the inhabitants destroyed; a token that would not deceive her, on which she might depend, and would be firm and sure.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A true token - literally, “a sign” or “pledge of truth; “something to bind them to keep their promise faithfully. The “token” was the oath which the spies take Jos 2:14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

True token, such a one as, when I shew it to the Israelites, they may preserve me and mine. She is not content with a verbal promise, she requires something permanent and sensible, as a mark of their mutual engagements, (Calmet) a token of their sincerity. They afterwards appointed a piece of scarlet to be hung out of the house, where those were to be collected who should be entitled to protection. Rahab was bound not to divulge their secret, nor to betray them. If she had instructed others of her fellow-citizens to hand out the same mark, she would have forfeited all her privileges, ver. 20. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By the Lord; by your God, who is the only true God: so she shows her conversion to God, and owns his worship, one eminent act whereof is swearing by his name.

My father’s house; my near kindred, which she particularly names, Jos 2:13. Husband and children it seems she had none. And for herself; it was needless to speak, it being a plain and undeniable duty to save their preserver.

A true token; either an assurance that you will preserve me and mine from the common ruin; or a token which I may produce as a witness of this-agreement, and a mean of my security.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Swear unto me — She gives still stronger proof of her confidence in the success of the Israelites by wishing to enter into covenant with the spies for the salvation of herself and her father’s family. She feels that if they swear by Israel’s mighty God they will not dare prove false. Her faith assumes a practical character, and shows itself by works. It impels her to bargain for her deliverance from the destruction which she sees impending over the city.

Since I have showed you kindness — Rahab here makes a good application of the Golden Rule.

Give me a true token — Some visible, material proof of the oath; some object which she may keep and produce as evidence that such a solemn compact has been entered into by the parties. This token was a substitute for a written covenant bearing their signatures.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THE OATH OF THE SPIES.

Kindness. The original is perhaps a little stronger, and involves usually the idea of mercy and pity. This, however, is not always the ease. (see Gen_21:23 2Sa_10:2) "It had been an ill nature in Rahab if she had been content to be saved alone: that her love might be a match to her faith, she covenants for all her family, and so returns life to those of whom she received it," (Bp. Hall). A true token. Literally, a token of truth. The construction is that in which the latter noun often stands in Hebrew for an adjective. Here, however, it would seem to be a little more, a token of truth a pledge, that is, of sincerity. Rahab wanted some guarantee that her life and the lives of her kindred would be saved. The bare word of the spies would not suffice, for how could she and her kindred be identified in the confusion attending the sack of the city? But if the spies would agree upon some sign by which she could be recognised, it would at once be a pledge that they intended to keep their word, and a means of protection in the approaching downfall of the city.

Vers. 12-24. The oath of the spies, and their return to Joshua.

This passage suggests considerations of various kinds, historical, practical, and allegorical.

I THE TRUSTWORTHINESS OF THE SPIES. They had, no doubt, been specially selected by Joshua for this purpose, and they show themselves worthy of his choice.

(1) They are scrupulously honest. They enter into an engagement with Rahab, and that engagement is faithfully kept. They are anxious that the tenor of their engagement should be thoroughly understood on both sides, so that there may be no reproach cast upon them for not observing conditions which it would be impossible to fulfill. And they are also

(2) men of foresight. They do not give their word rashly, without having considered to what they are pledging themselves. They see beforehand how impossible it would be, in the confusion attending the sack of the city, to ensure the safety of those in whose welfare Rahab is interested. Thus they suggest the twofold precaution that Rahab"s relatives should be collected together in Rahab"s house, and that Rahab"s house should be plainly indicated by the scarlet cord. And

(3) they are grateful. They might have left matters as they were, and taken no trouble to point out to Rahab the risk she was running, in the absence of some definite agreement as to the way in which the promise should be carried out. They might have excused themselves afterwards by saying that it was not their business, but Rahab"s, to secure the identification of herself and her kindred. But they took every care and trouble possible to show their Sense of the obligation they were under to a stranger who had thus generously interested herself in their safety. Such are the men who ought to be singled out for special work in God"s Church, scrupulous, thoughtful, frank, generous, grateful men, who make it their first care to deal with others as they would desire to be dealt with themselves.

II THE SCARLET CORD A TOKEN OF SALVATION THROUGH CHRIST. For scarlet, or rather crimson (see note), is the colour of blood. The scarlet cord had been the salvation of the messengers. It was now to be the means of salvation to her who had received from them the assurance of deliverance from the wrath to come. Like the blood upon the door post, it was to be the sign which the destroying messengers of God"s vengeance were to respect and pass by. That scarlet cord alone could ensure safety. And it could ensure the safety only of those who trusted in it alone. It must be taken, therefore, as the type of salvation through the blood of Christ alone.

III EXTRA ECCLESIAM NULLA SALUS. Like St. Paul"s "Except these abide in the ship, ye cannot be saved", (Act_27:31) so the spies here declare that to abide in Rahab"s house is a necessary condition of safety. The house here is a type of the Church of Christ, not necessarily of external communion with any particular branch of it, but of actual internal membership in the mystical body of Christ, of which, ordinarily speaking, Baptism and the reception of the Sacrament of the Lord"s Supper are the outward tokens. "Holy Scripture," says the 18th Article of the Church of England, "doth set out to us only the name of Christ, whereby men must be saved." And we must unite ourselves with Him by faith and obedience. We must enter into the "House of God, which is the Church of the Living God, the pillar and ground of the truth". (1Ti_3:15) We must keep up a "continual remembrance of the sacrifice of the death of Christ." Our scarlet cord must be bound prominently in the window. Those who wander recklessly from the fold, who are carried about to "erroneous and strange doctrines," who follow their own wills instead of abiding by the covenant of salvation in Christ, cannot expect the deliverance which comes only to those who confess Christ openly before men, and declare plainly their union with those who fight under His banner.

IV THE SPIES WHO FAITHFULLY DISCHARGE THEIR DUTY HAVE THEIR REWARD IN BRINGING GOOD TIDINGS. We have seen what the conduct of the spies has been. And now they return to reanimate their brethren. Their report is, that already their enemies are disheartened and dispirited at the thought of the Great Name under the protection of which the Israelites fight. So does the faithful soldier of Christ ever become a source of encouragement to his brethren. He who trusts in the Lord, and goes steadfastly about His work, never fails to find the enemies of the Lord "fainting because of" His soldiers. It is only the cowardly and distrustful who find the "children of Anak," and "cities walled up to heaven that is, insuperable difficulties and tasks beyond their powers. They who set themselves in earnest to combat the enemies of God, and will neither make a compact with them, nor be "afraid of their faces," are sure of victory. Sometimes the walls of some fortress of sin will fall as if by miracle. Sometimes the enemy will only be discomfited after the prolonged and exhausting efforts of a battle of Beth-horon. But the servants of God on the eve of a new conflict with the powers of evil may safely address their fellow warriors in the words, "Truly the Lord hath delivered into our hands all the land."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By the Lord - By your God who is the only true God: so she owns his worship, one eminent act whereof is swearing by his name. My father's house - My near kindred, which she particularly names, ver. 13, husband and children it seems she had none. And for herself, it was needless to speak, it being a plain and undeniable duty to save their preserver. True token - Either an assurance that you will preserve me and mine from the common ruin: or a token which I may produce as a witness of this agreement, and a means of my security. This is all that she asks. But God did for her more than she could ask or think. She was afterwards advanced to be a princess in Israel, the wife of Salmon and one of the ancestors of Christ.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Rahab continues to talk to the Israelite spies.

please swear to me ... Give me a sure sign

These are similar statements of Rahab seeking assurance from the spies. (See: Parallelism)

I have been kind to you

The word "you" refers to the two spies. (See: Forms of You)

spare the lives ... save us from death

a polite way of saying "do not to kill us" (See: Euphemism)

translationWords

oath

Yahweh

ancestor

sign

brother

sister

family

save

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

A true sign. You create the sign, so that when you come and capture the city, you will recognize the sign and keep me alive.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.