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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 04.1-A Scarlet Cord 2:1-24
Other Subjects in this Topic:
Gleanings In Joshua
4. A Scarlet Cord
Joshua 2:1-24
The Spies
In the second half of chapter 1, the Holy Spirit has recorded the response made by Joshua unto the great commission he had received from the Lord: he complied promptly, he conducted himself according to the Divine Rule, and he acted in faith. The command he issued to his officers (v. 11) showed he had no doubt whatever that the Jordan would be crossed, and his words to the two and a half tribes (v. 15) evinced his full confidence in the Lord's help for the whole campaign. Such language had been both honoring to God and encouraging to His people. We have already seen how the Lord rewarded His servant by constraining the two and a half tribes to accept Joshua as their leader and yield full obedience unto his authority. Those things are recorded for our instruction and encouragement: to show that none are ever the losers by trusting in the Lord and rendering obedience to His Word. In what is now to engage our attention we have a further proof of the Lord showing Himself strong on behalf of the dutiful.
The land which Joshua was called upon to conquer was occupied by a fierce, powerful and ungodly people. Humanly speaking, there was no reason to conclude that the Canaanites would render assistance or do ought to make his task easier: rather to the contrary, as the attitude and actions of the kings had shown (Num. 21:1, 23, 33). When he sent forth the two spies to obtain information about Jericho, he could not naturally expect that any of its inhabitants would render them any help in their difficult task. Yet that is exactly what happened, for those spies received remarkable favor in the eyes of her in whose house they obtained lodgment. Not only was she kindly disposed toward them, but she even hazarded her own life on their behalf. What an illustration was this that "When a man's ways please the Lord, He maketh even his enemies to be at peace with him" (Prov. 16:7)! Those two men were in the path of duty, carrying out the orders of God's servant, and He undertook for them.
"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 a harlot's house, named Rahab, and lodged there" (Josh. 2:1). For some time past the children of Israel had been encamped in the plains of Shittim, which bordered on the Jordan and lay opposite Jericho (Num. 33:49). And now Joshua sent forth these two spies to obtain information about this enemy stronghold which lay in their path of advance. In so doing, Joshua has been severely criticized by some, who regarded him as here acting according to a carnal policy, that was dictated by unbelief. They argue that he should have trusted the Lord wholly, and that had he done so, he had relied upon Him alone, instead of resorting to this device. We do not agree with these fault-finders, for we consider their criticism is entirely unwarranted, arises from their own confusion of mind, and is a most mischievous one.
In the first place, Joshua had a good precedent for acting as he did, for Moses had sent forth spies to view Canaan on a former occasion (Num. 13) and Joshua had been Divinely ordered to regulate his conduct by "this Book of the Law . . . to do according to all that is written therein" (Josh. 1:7,8), and that was one of the things recorded therein! But there are those who say that the suggestion to send forth those first spies proceeded from the unbelief of those who proffered it, and that Moses failed to detect their evil motive. That is indeed the view taken by most writers on the subject but there is nothing whatever in the Word to support it. Moses declared "the saying pleased me well" (Deut. 1:23), and he made no apology later for his action. The exercise of unbelief appeared in the sequel it was the gloomy report of ten of the spies which expressed unbelief, and the ready credence of that report by the faithless congregation.
Not only is Scripture silent upon any unbelief prompting the sending forth of those twelve spies, but Numbers 13:1, 2 expressly informs us, "And the Lord spake unto Moses saying, Send thou men, that they may search the land of Canaan"! Nor is there the slightest indication that that was a concession on the Lord's part, or His giving up the people unto their hearts' lusts. Joshua, then, had a good precedent, and a written example to guide him in the sending forth of the two spies. Yet, even had there been neither, so far from his action being reprehensible, it was the exercise of wise prudence and the use of legitimate means. It was his duty to 'look before he leaped" to ascertain the lay-out of Jericho, to discover if there was a weak spot in its defenses to learn the best point at which to attack, and make his plans accordingly. In so doing, he was but discharging his responsibility.
There is much misunderstanding today about the scope of those words "Trust in the Lord with all thine heart, and lean not unto thine own understanding" (Prov. 3:5), and only too often fanaticism is confounded with faith. It needs to be clearly insisted upon that the exercise of faith does not preclude the use of all legitimate means, though we are not to rest in the means alone, but rather count upon God's blessing the same. To decline the locking of my doors and the fastening of my windows when there is an epidemic of burglary in the neighborhood, or to retire for the night and leave a roaring fire in the grate, under the pretext of counting upon God's protecting my property, is not trusting but tempting Him should any disagree with that statement, let him carefully ponder Matthew 4:6, 7! Faith in God does not preclude the discharge of my performance of duty, both in taking precautions against danger or using proper means for success.
Joshua was no more actuated by unbelief in sending forth those spies than Cromwell was when he bade his men "Trust in God, and keep your powder dry". Faith does not release us from our natural obligations. As yet, Joshua knew not that the Lord had purposed that Jericho would fall without Israel having to fight for it. It was some time later when He revealed to His servant that this stronghold of the Canaanites would be overthrown without Israel's army making any direct assault upon it. The secret will of God was in nowise the Rule for Joshua to order his actions by he was to do according to all that was "written" in the Scriptures; and thus it is for us our responsibility is measured by the Word, not by God's decrees, nor the inward promptings of His Spirit. As Israel's leader, it was Joshua's duty to learn all he could about Jericho and its surroundings before he advanced upon it-Luke 14:31 illustrates the principle for which we are here contending.
"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. In view of his own earlier experience (Num. 13), there is good reason to believe that Joshua made a careful selection on this occasion and chose men of faith, courage and prudence. We are therefore justified in concluding that ere those spies set out on their dangerous venture, they first sought unto the Lord, committed themselves and their cause into His hands, and asked Him to graciously give them success in the same. If such were the case, and it would be uncharitable to suppose otherwise, then they received fulfillment of that promise "It shall come to pass that before they call I will answer, and while they are yet speaking I will hear" (Isa. 65:24). Ere those two men set out on their mission, the Lord had gone before them, preparing their way, by raising up a brave and staunch friend in the person of her in whose house they took refuge. How often has the writer-and probably the reader too-met with just such a blessed experience!
"And they went and came into a harlot's house, named Rahab, and lodged there". They were Divinely directed to that particular house, though it is not likely they were personally conscious of the fact at the first. God's providence acts silently and secretly, by working in us "both to will and to do of His good pleasure" (Phil. 2:13). Those spies acted quite freely, by their own volition, yet their steps were "ordered by the Lord" (Ps. 37:23). The house in which they sheltered was owned by a harlot, named Rahab: not that she was still plying her evil trade, but that formerly she had been a woman of ill fame, the stigma of which still clung to her. As Matthew Henry pointed out, "Simon the leper (Matthew 26:5) though cleansed from his leprosy, wore the reproach of it in his name as long as he lived: so 'Rahab the harlot', and she is so called in the New Testament, where both her faith and her good works are praised"
"And it was told the king of Jericho, saying, Behold, there came men in hither tonight of the children of Israel to search out the country" (v. 2). Since it must have been known unto all in Jericho that the hosts of Israel had been encamped for some months on the opposite side of the Jordan, a keen watch had doubtless been kept on all their movements, and the entry of the two spies had therefore been observed. Even when we have committed ourselves and our cause unto God, and are in the path of duty, we have no right to expect that we shall be exempted from trials, and that all will be smooth sailing. So long as Christians are left in a world which lieth in the Wicked one (1 John 5:19), and is therefore hostile unto true godliness, they may look for opposition. Why so? why does God permit such? that their graces may be tested and developed, evidencing whether they be real or fancied; and if the former, bringing forth fruit to the glory of their Author.
Had He so pleased, the Lord could have prevented the discovery of those spies in Jericho. Had He not done so in the case of the twelve men sent forth by Moses? From Numbers 13 it appears that they made an extensive survey of Canaan, and returned to report unto Israel without their enemies being aware of what had occurred. But God does not act uniformly, varying His methods as seems best in His sight. That not only exemplifies His own sovereignty, but keeps us in more complete dependence upon Him, not knowing whether His interposition on our behalf will come in one way or in another, from this direction or from that. No, even though those two men were under His immediate guidance and protection, He permitted their entry into Jericho to become known. Nor were they the losers by that: instead, they were granted a manifestation of God's power to deliver them from a horrible death.
In more than one respect is it true that "the children of this world are in their generation wiser than the children of light" (Luke 16:8): a case in point is here before us. Does not the wise precaution taken by these Canaanites put most of us to shame! Are not the wicked much keener in looking after their interests than the righteous are? Are not unbelievers much more on the alert against what would be disastrous to their prospects than the saints are? The Christian ought ever to be on his guard, watching for the approach of any enemy. But is he? Alas, no; and that is why Satan so often succeeds in gaining an advantage over him. It was while men slept that Satan sowed his tares (Matthew 13:25), and it is when we become slack and careless that the Devil trips us up. We must "watch" as well as "pray" if we would not "enter into temptation" (Matthew 26:41). Let those who have access to Bunyan's works read his "Holy War".
There is yet another line of truth which is illustrated here, and which we do well to heed. A careful and constant watch-by "night" as well as by day!-had evidently been set, yet notwithstanding the same, the two spies succeeded in obtaining an entrance into Jericho! "Except the Lord keep the city, the watchmen waketh but in vain" (Ps. 127:1) was strikingly exemplified on this occasion. And what is the spiritual application of that unto us?-this should ever be what exercises our hearts as we read and ponder God's Word. Is not the answer found in the verse just quoted above: since watchfulness as well as prayer be necessary if we are to avoid temptation, equally indispensable is prayerfulness as well as watchfulness. No matter how alert and vigilant we be, unless God's assistance be humbly, earnestly, and trustfully sought, all our efforts will be in vain. "Commit thy way unto the Lord, trust also in Him, and He shall bring it to pass"' (Ps. 37:5).
Viewing this detail from a higher standpoint may. we not also see here a demonstration, of that truth "There are many devices in a man's heart, nevertheless the counsel of the Lord that shall stand" (Prov. 19:21). It was so here: the king of Jericho proposed, but God disposed. He determined to prevent any Israelite from entering his city, but his well-laid plans came to naught. When the Lord sets before us an open door, none can shut it. (Rev. 3:8), and He set before those two spies an open door into Jericho, and it was utterly futile for any man to endeavor to keep them out. Equally true is it that when the Lord "shutteth no man openeth" (Rev. 3:7), yet God Himself can do so: therefore it is the privilege and duty of His servant never to accept defeat, but seek the prayers of God's people that He would "open to him a door of utterance, to speak the mystery of Christ "'(Col. 4:3).
"And the king of Jericho spake unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house; for they be come to search out all the country" (v. 3). If the reader has not already formed the habit of so doing, let him now begin to read such a passage as the one we are considering with the specific object of trying to find something in each verse of practical importance to himself-not that which is "deep" and intricate, but what lies on the surface and is obvious to a thoughtful reader. Here we may learn an important and needful "lesson" from the action of the king of Jericho. When he was informed that Israel's spies were now in the city, he did not treat the report with either contemptuous scorn or careless unconcern, but believed the same and acted promptly upon it. Well for us if we heed a timely warning and seek to nip a danger while it is still in the bud. If we do not heed the first alarms of conscience, but instead, trifle with temptation, a fall is sure to follow; and the allowance of one sin leads to the formation of an evil habit.
Changing our angle of meditation, let us contemplate the effect upon the two spies of the demand made upon Rahab by the king's officers. If she complied with their peremptory order and delivered her guests into their hands, then-humanly speaking-they could hope for no other treatment than what has always been meted out unto captured spies. Imagine the state of their minds as they listened intently-which doubtless they did-to that ominous command. Remember they were men of like passions unto ourselves: would they not, then, be filled with perturbation and consternation? Up to this point things had gone smoothly for them, but now all seemed lost. Would they not ask themselves, Did we do the right thing after all in taking shelter in this house? Ah, have we not too passed through some similar experience? We entered upon what we believed was a certain course of duty, committed the same unto God and sought His blessing. At first all went well, His smile appeared to be upon us, and then a crisis occurred which seemed to spell sure defeat. Faith must be tested, patience have her perfect work.
Rahab's Defiance
"And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. And the woman took ("had taken") the two men and hid them, and said thus, There came men unto me, but I wist not whence they were. And it came to pass about the time of the shutting of the gate, when it was dark that the men went out: whither the men went, I wot not; pursue after them quickly, for ye shall overtake them" (Josh. 2:3-5). This passage has presented some formidable difficulties to not a few of those who have carefully pondered it, and perhaps we can best help our readers by seeking to answer the following questions. First, did Rahab do right in defying the king's authority and betraying her own country? Second, is she to be exonerated in the untruths she here told? Third, if not, how is Hebrews 11:31 to be explained?
"Let every soul be subject unto the powers that be, for there is no power but of God" (Rom. 13:1). God requires us to render submission to human government: to be obedient to its laws, to pay the taxes it appoints, to cooperate in upholding its authority. Christians especially should set an example as law-abiding citizens, rendering to Caesar that which he has a right to demand from his subjects. Jeremiah 29:7 makes it clear that it is the duty of God's people to seek the good of the country in which they reside-see the sermon by Andrew Fuller on "Christian Patriotism" which appeared in these pages a year ago. There is but one qualification, namely, when the powers that be require anything from me which is obviously contrary to the revealed will of God, or prohibit my doing what His Word enjoins: where such a case arises, my duty is to render allegiance unto God and not unto any subordinate authority which repudiates His requirements.
The refusal of the three Hebrew captives to worship Nebuchadnezzar's image and Daniel's defiance of the decree of Darius which forbade him praying unto God, are cases in point (Dan. 3:18, 6:10). We must never render to Caesar that to which God alone is entitled. "Fear God; honor the king" (1 Pet. 2:17) indicates our relative obligations: God must be feared at all costs; the king is to be cheerfully and universally honored so far as that consists with my fearing God. When the religious powers forbade the apostles to preach in Christ's name, they replied, "We ought to obey God rather than man" (Acts 5:29). It was thus with Rahab: there was a clash of interests: loyalty to her king and country, loyalty to God and His servants. In the kind providence of God such a dilemma is rarely presented to a saint today, but if it were, the lower authority must yield to the higher.
It is indeed the duty of a saint to seek the good of that country which affords him both shelter and subsistence, nevertheless he is bound to love God and His people more than his country and fellow-citizens. He owes fidelity to the Lord first, and then to the place he lives in; and he is to promote the welfare of the latter so far as it is compatible with the former. In seeking to estimate the conduct of Rahab, we must carefully weigh Hebrews 11:31, James 2:25, and especially Joshua 2:9-11. From her language it is manifest that she was fully convinced the Lord had purposed the destruction of the Canannites, and therefore she must either side with Him and His people against her country, or enter into a hopeless contest against the Almighty and perish under His judgments. By her actions she exemplified what God requires from every truly converted soul; to renounce allegiance with His enemies-however closely related (Luke 14:26)-and refuse to join with them in opposing His people.
As one who had received mercy from the Lord-for Hebrews 11:31 evidences that sovereign grace had brought her out of darkness into God's marvelous light before Joshua sent those men to reconnoiter-and as one who knew Jehovah had given the land of Canaan unto Israel, it was plainly the duty of Rahab to do all in her power to protect these Israelish spies, even at risk to her own safety. That principle is clearly enunciated in the N.T.: "we ought to lay down our lives for the brethren" (1 John 3:16). But now the question arises, in view of that being her duty, was Rahab warranted in resorting to falsehoods so as to protect the two men she had given shelter to? Different opinions have been formed of her conduct, and various arguments employed in the attempt to vindicate her. Some of the best commentators, even among the Puritans, pleaded she was guiltless in this matter, and we know of none who plainly stated that she sinned therein.
One of the most difficult tasks which confronts a Christian writer is that of commenting on the offenses of God's dear people: that on the one hand he may not dip his pen in the pharisaic ink of self-superiority, and that on the other hand he does not make light of any evil or condone what is reprehensible. He is himself compassed with infirmity and a daily transgressor of God's law, and should be duly affected by a realization of the same when dealing with the faults of his fellows. Nevertheless, if he be a servant of God, preaching or writing to the saints, then he must remember that "it is required in stewards that a man be found faithful" (1 Cor. 4:2), and he is most certainly unfaithful if-even from a desire to be charitable-he deliberately lowers God's standard of holiness, minimizes that which contravenes it, or glosses over anything which is culpable. Much grace and wisdom is needed if he is to act in both a spirit of meekness and righteousness, of compassion' and fidelity.
It is one of the many evidences of the Divine inspiration of the Scriptures that their Author has painted the conduct of the most eminent characters portrayed therein in the colors of reality and truth. Unlike human biographies, which almost always present a one-sided view-setting forth and extolling the virtues of its subjects and ignoring or toning down their vices-the Holy Spirit has not concealed the blemishes of the most distinguished saints: the lapses of Noah, Abram, Moses, David being faithfully chronicled. It is true that their sins are not mentioned in the N.T., for the sufficient and blessed reason they were all under the atoning blood of the Lamb; nevertheless, the record of them remains on the pages of the O.T.-left there as a lasting warning unto us. Moreover, it is to be borne in mind that the sins of N.T. saints are not to be ignored but to guide those whose task it is to comment thereon.
The prevarications of Rahab unto the king's officers is appealed to by the Jesuits in support of their pernicious dogma "The end justifies the means", that if we aim at a praiseworthy object it is permissible to use questionable or even evil means to attain the same-a principle which has regulated many so-called "Protestants" during the past century, and which is flagrantly flouted before our eyes today throughout Christendom, as seen for example, in the carnal and worldly devices used to attract young people to "religious" services. But "let us do evil that good may come" is a sentiment entertained by no truly regenerate soul, rather is it detested by him; and Scripture plainly declares of such as are actuated by it, that their "damnation is just" (Rom. 3:8). Bellarmine, the infamous champion of Popery, boldly declared in his work on "The Pontifice" that "If the Pope should err in commending vice or forbidding virtue, the Church is bound to believe vice to be good and virtue to be bad" (Book 4, chapter 5).
Some have pointed out the exceptionally trying position in which Rahab found herself, arguing that considerable latitude should be allowed her therein. We are aware that appeal is often made to that aphorism "Circumstances alter cases", and while we are not sure what its originator had in mind, this we do know, that no "circumstances" can ever obliterate the fundamental distinction between good and evil. Let the reader settle it in his mind and conscience that it is never right to do wrong and since it be sinful to lie, no circumstances can ever warrant the telling of one. It is indeed true that all transgressions of the Divine Law are not equally heinous in themselves nor in the sight of God: that some sins are, by reason of certain aggravations, greater than others, even of the same species. Thus, a lie unto God is worse than a lie unto a fellow-creature (Acts 5:4), a premeditated and presumptuous lie is viler than one uttered upon a surprise by temptation.
It is also true that attendant circumstances should be taken into account when seeking to determine the degree of criminality: it would be a far graver offense for writer or reader to utter falsehoods than it was for Rahab, for we should be sinning against greater privileges and light than she enjoyed. She had been reared in heathendom: yet while that mitigated her offense, it certainly did not excuse her. One preacher who occupied a prominent pulpit in London asked the question, "Was Rahab justified in those falsehoods?" and answered in the affirmative, arguing "She must either utter them or else betray the spies, and their lives would have been lost". But that the reasoning of unbelief, for it leaves out God. Had Rahab remained silent before the king's officers declining to give any information, or had she acknowledged that the spies were on her premises, was the Lord unable to protect them?
We much prefer the brief remarks of Thomas Ridgley's to those of his contemporaries. "She would have been much clearer from the guilt of sin had she refused to give the messengers any answer relating to them, and so had given them leave to search for them, and left the event hereof to Providence". Undoubtedly Rahab was placed in a most trying situation, for as Ridgley went on to point out, "This, indeed, was a very difficult duty, for it might have endangered her life; and her choice to secure them and herself by inventing this lie, brought with it a degree of guilt, and was an instance of the weakness of her faith in this respect" That last clause brings us to the heart of the matter: she failed to fully trust the Lord, and the fear of man brought a snare. He whose angels had smitten the men of Sodom with blindness (Gen. 19:11) and who had slain the fifty men sent to lay hands on His prophet (2 Kings 1:9-12), could have prevented those officers finding the spies.
Some have gone even farther than exonerating Rahab, insisting that God Himself approved of her lies, appealing to Hebrews 11:31 and James 2:25 in support. But there is nothing whatever in either of those verses which intimates that the Lord sanctioned her falsehoods. Hebrews 11:31 says nothing more about this incident than that "she had received the spies with peace". James points out that the faith of Rahab was "justified by works"-not by her "words"-and then specified which "works", namely, her receiving of the messengers and her sending them out another way. But, it may be asked, Did not the workings of providence in the sequel go to show God approved of Rahab's policy? did He not give success to the same? Answer, His providences are no Rule for us to walk by or reason from: though water flowed from the rock which Moses smote in his anger, yet that was no proof God approved of His servant's display of temper. God indeed graciously overruled Rahab's conduct, yet that did not vindicate her.
We frankly acknowledge-though to our shame, that were we placed in a similar situation to the one which confronted Rahab and God should leave us to ourself, we would acquit ourselves no better than she did, and probably far worse. Yet that acknowledgement by no means clears her, for two wrongs do not make one right. If God's restraining hand be removed or His all-sufficient grace be withheld, the strongest of us is as weak as water. Therefore none is in any position to point the finger of scorn or throw a stone at her. As Manton tersely summed up the case "Her lie was an infirmity, pardoned by God, and not to be exaggerated by men". It should be remembered that Rahab had only recently been brought to a saving acquaintance with the Lord. Many young converts have but little clear knowledge of the Truth and therefore less should be expected from them than mature saints: they make many mistakes, yet they have a teachable spirit, and as light increases their walk is more and more regulated by the same.
In closing, let us point out one or two lessons which may be learned from what has been before us. First, we may see therein the refutation of a popular and widespread error, namely, that if our motives be right the action is a praise-worthy one. It is quite true that an unworthy motive will ruin a good deed-as, for example, contributing to charity in order to obtain a reputation for benevolence, or in performing religious exercises so as to be seen and venerated by men; yet a good motive can never render an evil act a desirable one. Even though Rahab's design was to protect the lives of two of God's people, that did not render commendable the deception which she practiced on the kings' messengers. Four things are required to render any action a good work in the sight of God: it must proceed from a holy principle, be regulated by the Rule of righteousness, be done in a right spirit-of faith or love; and be performed with a right end in view-the glory of God or the good of His people.
Second, it is recorded-as in Holy Writ are all the failings and falls of the saints-as a solemn warning for us to take to heart. So far from furnishing examples for us to imitate or refuges for us to hide in, they are so many danger-signals for us to heed and turn into earnest prayer. We are men and women of like passions as they were subject to. Native depravity still remains in us as it did in them, even after regeneration. In ourselves we are no stronger than they were and no better able to resist the inclinations of the flesh. What need has each of us then, to pray "hold Thou me up, and I shall be safe" (Ps. 119:117). And even when we are preserved from outward sins, the flesh obtrudes and defiles our best performances. It was "by faith" that Rahab received the spies with peace, and at risk to herself concealed them on her roof, yet when the officers appeared on the scene her faith failed and she resorted to lying. Our godliest deeds would damn us if they were not cleansed by the atoning blood of Christ.
Third, this incident gives real point to and reveals our deep need of crying "Lead us not into temptation, but deliver us from evil". Indeed, that seems the principal lesson to draw from it: that I may be kept from any such situation, that, conscious of my weakness, I may be preserved from such a temptation as confronted Rahab. We deem it more than a coincidence that in the very midst of preparing this article we heard-the first time in five years-from an old reader in Holland. During the last half of that time, while the enemy was occupying that country, our friend and his wife concealed three Jewesses in their home, and the last ten days before liberation actually had two German billeted with them: yet no discovery was made of their refugees. I know not what my friend had done if they had asked him point blank whether he was sheltering any Jews; but I am thankful not to be placed in such a situation myself.
Had I been in his place, I would have begged the Lord to keep from me any such interrogators and counted upon His doing so. Perhaps we may be pardoned for relating an experience-to the praise of the faithfulness of a prayer-hearing God. Some fifteen years ago when residing in Hollywood, California, we occupied a furnished bungalow. The owner was a Jewess, and when we gave notice of leaving she put an advertisement in the local papers and stuck up a prominent sign "To Let" at the foot of our drive. Though she knew we kept the Lord's day holy and held a small service in our room each Sabbath evening, she insisted it was her right to show over the house those who answered the advertisement. We protested strongly, but she would not heed, saying "Sunday" was always her best letting day. We then told her that our God would keep away all applicants on the coming Sabbath, which she heard with derisive scorn.
That Saturday evening my wife and I spread the matter before the Lord and begged Him to cause His angel to encamp round about us, and protect us by keeping away all intruders. During the Sabbath, which was a cloudless day, we continued seeking God's face, confident He would not put us to confusion before our landlady. Not a single caller came to look over the house, and that night we held our little meeting as usual, undisturbed!-one of those present will read these lines, though not until he does so will he know what has been related. Next day our landlady, who owned two similar bungalows, stated it was the first time in her ten years' experience of letting that she had ever failed to let on a "Sunday". Ah, my reader, God never fails those who trust Him fully. He will protect you if you confidently count upon Him. "Lead us not into temptation, but deliver us from evil".
A Harlot's Faith
Little as Joshua may have realized it, he was Divinely impelled and directed to send forth the two spies to "Go view the land, even Jericho" (Josh. 2:1). Why so? Because there was one of God's elect residing in that city, and none of His sheep shall perish. Unto that vessel of mercy were they led, in order that arrangements should be made for her protection, so that she "perished not with them that believed not" (Heb. 11:31). There was then a needs be why those two spies should visit Jericho and converse with Rahab, not merely a military needs be but one far more vital and blessed. It is still another example of what we have, on several occasions, called attention to, in these pages, namely, that when God works, He always works at both ends of the line. As it was in the case of the Ethiopian and Philip the evangelist and of Cornelius and Peter, so it was here. Before those two men set foot in Jericho the Lord had already wrought, signally and savingly, in the heart of Rahab, and now opportunity is afforded for her to confess her faith, to receive a token for good, and to be made a blessing unto others.
The needs be for those spies entering Jericho reminds one of John 4, and there are some striking parallels between what is recorded there and the case of Rahab. First, we are told of the Lord Jesus that "He must needs go through Samaria" (v. 4). That "must" was not a geographical but a moral one. From all eternity it had been ordained that He should go through Samaria There was one of God's elect there, and though she was "alienated from the commonwealth of Israel", being a Samaritan, yet she could not be ignored: "other sheep I have which are not of this fold, them also I must bring" (John 10:16) declared the good Shepherd. There were those in Samaria whom the Father had given Him from before the foundation of the world, and them He must save. And, my reader, if you be one of God's elect, even though now unregenerate, there is a needs be put on the Lord Jesus to save you. For years you have been fleeing from Him, but when the appointed time arrives, He will overtake you.' You may kick against the pricks, as did Saul of Tarsus, but He will overcome your rebellion and reluctance and win you to Himself.
Second, not only was the one whom Christ was constrained to seek and save in John 4 a woman, and a Gentile, but she was one of loose moral character. Said He to her, "Thou hast had five husbands, and he whom thou now hast is not thy husband" (v. 18). Such too had been this chosen one in Jericho: defiled both in mind and body with idolatry and adultery-"Rahab the harlot". Many of God's elect, though by no means all of them, fall into gross wickedness in their unconverted days: fornicators, idolaters, thieves, drunkards, extortioners: "and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God" (1 Cor. 6:9-11). How illustriously is the sovereign mercy and invincible might of God displayed in the conforming of such unto His image! "Base things of the world, and things which are despised, hath God chosen" And why so? "That no flesh should glory in His presence" (1 Cor. 1:26-29), that His wondrous grace might the more clearly appear.
But grace does not leave its subjects in the condition in which it finds them. No indeed, it appears "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:12,13). Saving faith is ever accompanied by evangelical repentance, which mourns over past sins and resolves to avoid a repetition of them in the future. Saving faith ever produces obedience, being fruitful in good works. Those who are the recipients of God's grace are not only grateful for their own salvation, but are concerned about the salvation of others, especially of those near and dear to them by nature. When Christ stood revealed to the Samaritan adulteress, she "went her way into the city and saith to the men, Come see a man, which told me all things that I ever did: is not this the Christ?", and "many believed on Him" (vv. 28, 29, 39). So too Rahab asked for kindness to be shown her father's house, and her whole family found deliverance (Josh. 2:12, 13). But we are anticipating.
The case of Rahab is worthy of our closest attention, for it exemplifies and magnifies the riches of Divine mercy in many striking respects. Born and brought up in heathendom, belonging to a race that was to be exterminated, her salvation was a signal display of God's dominion, who not only singles out whom He pleases to be the recipients of His favors, but is trammeled by nothing in the bestowal of them. "She was not only a Gentile, but an Amoritess, of that race and seed which in general was devoted to destruction. She was therefore an instance of God's sovereignty in dispensing with His positive laws, as it seemed good unto Him, for of His own mere pleasure He exempted her from the doom announced against all those of her original and traducion" (John Owen). Being the supreme Potentate, God is not bound by any law or consideration other than His own imperial will, and therefore does He have mercy on whom He will have mercy, and whom He will He hardens" (Rom. 9:18).
In God's saving of Rahab and bringing her into the congregation of His people we may perceive a clear and glorious foreshadowing, of the fuller scope of His eternal purpose as it is now made more plainly manifest in this N.T. era. Since Rahab was a Canaanite, she was by nature cut off from the Abrahamic stock and therefore a "stranger to the covenants of promise" (Eph. 2:12). By her conversion and admission into the congregation of Israel she was obviously both a type and a pledge of the calling of the Gentiles and their reception into the mystical Body of Christ. Thus did coming events cast their shadows before them. In such cases as Rahab and Ruth God gave an early intimation that His redemptive purpose was not confined to a single people, but that it reaches out unto favored individuals in all nations. Their incorporation by marriage among the Hebrews was a blessed adumbration of the "wild olive tree" being graft in and made a partaker of "the root and fatness of the (good) olive tree" (Rom. 11:17). Such we believe is, in part at least, the typical and dispensational significance of what is here before us.
But the outstanding feature of this remarkable case is the free and discriminating grace of God toward her. Not only did Rahab belong to a heathen race, but she was a notorious profligate, and in singling her out to be the recipient of His distinguishing and saving favor God made it evident that He is no respecter of persons. By her choice she was given up to the vilest of sins, but by the Divine choice she was predestinated to be delivered from the miry pit and washed whiter than snow by the precious blood of Christ, and given a place in His own family. It is in just such cases as hers that the unmerited favor of God shines forth the more resplendently. There was nothing whatever in that poor fallen woman to commend her to God's favorable regard, but where sin had abounded grace did much more abound, bestowing upon her His unsolicited and unearned favors-the gift of eternal life (Rom. 6:23), the gift of saving faith (Eph. 2:8, 9), the gift of evangelical repentance (Acts 5:31). He is indeed "the God of all grace" (1 Pet. 5:10), and as such He is a giving and freely-conferring God, and not one who barters and sells. His bestowments are "without money and without price", imparted to spiritual bankrupts and paupers.
Not only may we behold in Rahab's case the exercise of Divine sovereignty and the manifestation of Divine grace, but we may also pause and admire the wondrous working of God's power. This is best perceived if we take into careful consideration the virtually unparalleled element which entered into it: here the Holy Spirit wrought almost entirely apart from the ordinary means of grace. There were no Sabbaths observed in Jericho, there were no Scriptures available for reading, there were no prophets sounding forth messages from Heaven, nevertheless Rahab was quickened unto newness of life and brought unto a saving knowledge of the true God. The Lord Almighty is not restricted to the employing of certain agencies nor hindered by the lack of instruments: He deigns to use such or dispenses with them entirely as He pleases. He has but to speak, and it is done, to command, and it stands fast (Ps. 33:9). It is to be duly noted that this woman, who had previously walked in open sin, was regenerated and converted before the spies came to her house: their visit simply afforded an opportunity for the avowal and public manifestation of her faith.
It is quite clear from both the Old and N.T. that Rahab was converted before the two spies first spoke to her. Her language to them was that of a believer: "I know that the Lord hath given you the land...the Lord your God He is God in heaven above and in earth beneath" (Josh. 2:9,11) - yea, such assurance puts many a modern professing believer to shame. "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace" (Heb. 11:31). Summing up the whole of her conduct on that occasion, Thos. Scott pointed out, "It cannot therefore be reasonably doubted her faith had, before this, been accompanied with deep repentance of those sinful practices from which she derived the name of Rahab the harlot'"; with which we heartily concur. But some, who have been poisoned with the errors of dispensationalism, and others who are slaves to the mere letter and sound of the Word, are likely to object, saying that is a gratuitous assumption, for the word "repentance" is never found in Scripture in connection with Rahab. For their benefit we will devote another paragraph or two unto this subject.
4. A Scarlet Cord
Joshua 2:1-24
The Spies
In the second half of chapter 1, the Holy Spirit has recorded the response made by Joshua unto the great commission he had received from the Lord: he complied promptly, he conducted himself according to the Divine Rule, and he acted in faith. The command he issued to his officers (v. 11) showed he had no doubt whatever that the Jordan would be crossed, and his words to the two and a half tribes (v. 15) evinced his full confidence in the Lord's help for the whole campaign. Such language had been both honoring to God and encouraging to His people. We have already seen how the Lord rewarded His servant by constraining the two and a half tribes to accept Joshua as their leader and yield full obedience unto his authority. Those things are recorded for our instruction and encouragement: to show that none are ever the losers by trusting in the Lord and rendering obedience to His Word. In what is now to engage our attention we have a further proof of the Lord showing Himself strong on behalf of the dutiful.
The land which Joshua was called upon to conquer was occupied by a fierce, powerful and ungodly people. Humanly speaking, there was no reason to conclude that the Canaanites would render assistance or do ought to make his task easier: rather to the contrary, as the attitude and actions of the kings had shown (Num. 21:1, 23, 33). When he sent forth the two spies to obtain information about Jericho, he could not naturally expect that any of its inhabitants would render them any help in their difficult task. Yet that is exactly what happened, for those spies received remarkable favor in the eyes of her in whose house they obtained lodgment. Not only was she kindly disposed toward them, but she even hazarded her own life on their behalf. What an illustration was this that "When a man's ways please the Lord, He maketh even his enemies to be at peace with him" (Prov. 16:7)! Those two men were in the path of duty, carrying out the orders of God's servant, and He undertook for them.
"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 a harlot's house, named Rahab, and lodged there" (Josh. 2:1). For some time past the children of Israel had been encamped in the plains of Shittim, which bordered on the Jordan and lay opposite Jericho (Num. 33:49). And now Joshua sent forth these two spies to obtain information about this enemy stronghold which lay in their path of advance. In so doing, Joshua has been severely criticized by some, who regarded him as here acting according to a carnal policy, that was dictated by unbelief. They argue that he should have trusted the Lord wholly, and that had he done so, he had relied upon Him alone, instead of resorting to this device. We do not agree with these fault-finders, for we consider their criticism is entirely unwarranted, arises from their own confusion of mind, and is a most mischievous one.
In the first place, Joshua had a good precedent for acting as he did, for Moses had sent forth spies to view Canaan on a former occasion (Num. 13) and Joshua had been Divinely ordered to regulate his conduct by "this Book of the Law . . . to do according to all that is written therein" (Josh. 1:7,8), and that was one of the things recorded therein! But there are those who say that the suggestion to send forth those first spies proceeded from the unbelief of those who proffered it, and that Moses failed to detect their evil motive. That is indeed the view taken by most writers on the subject but there is nothing whatever in the Word to support it. Moses declared "the saying pleased me well" (Deut. 1:23), and he made no apology later for his action. The exercise of unbelief appeared in the sequel it was the gloomy report of ten of the spies which expressed unbelief, and the ready credence of that report by the faithless congregation.
Not only is Scripture silent upon any unbelief prompting the sending forth of those twelve spies, but Numbers 13:1, 2 expressly informs us, "And the Lord spake unto Moses saying, Send thou men, that they may search the land of Canaan"! Nor is there the slightest indication that that was a concession on the Lord's part, or His giving up the people unto their hearts' lusts. Joshua, then, had a good precedent, and a written example to guide him in the sending forth of the two spies. Yet, even had there been neither, so far from his action being reprehensible, it was the exercise of wise prudence and the use of legitimate means. It was his duty to 'look before he leaped" to ascertain the lay-out of Jericho, to discover if there was a weak spot in its defenses to learn the best point at which to attack, and make his plans accordingly. In so doing, he was but discharging his responsibility.
There is much misunderstanding today about the scope of those words "Trust in the Lord with all thine heart, and lean not unto thine own understanding" (Prov. 3:5), and only too often fanaticism is confounded with faith. It needs to be clearly insisted upon that the exercise of faith does not preclude the use of all legitimate means, though we are not to rest in the means alone, but rather count upon God's blessing the same. To decline the locking of my doors and the fastening of my windows when there is an epidemic of burglary in the neighborhood, or to retire for the night and leave a roaring fire in the grate, under the pretext of counting upon God's protecting my property, is not trusting but tempting Him should any disagree with that statement, let him carefully ponder Matthew 4:6, 7! Faith in God does not preclude the discharge of my performance of duty, both in taking precautions against danger or using proper means for success.
Joshua was no more actuated by unbelief in sending forth those spies than Cromwell was when he bade his men "Trust in God, and keep your powder dry". Faith does not release us from our natural obligations. As yet, Joshua knew not that the Lord had purposed that Jericho would fall without Israel having to fight for it. It was some time later when He revealed to His servant that this stronghold of the Canaanites would be overthrown without Israel's army making any direct assault upon it. The secret will of God was in nowise the Rule for Joshua to order his actions by he was to do according to all that was "written" in the Scriptures; and thus it is for us our responsibility is measured by the Word, not by God's decrees, nor the inward promptings of His Spirit. As Israel's leader, it was Joshua's duty to learn all he could about Jericho and its surroundings before he advanced upon it-Luke 14:31 illustrates the principle for which we are here contending.
"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. In view of his own earlier experience (Num. 13), there is good reason to believe that Joshua made a careful selection on this occasion and chose men of faith, courage and prudence. We are therefore justified in concluding that ere those spies set out on their dangerous venture, they first sought unto the Lord, committed themselves and their cause into His hands, and asked Him to graciously give them success in the same. If such were the case, and it would be uncharitable to suppose otherwise, then they received fulfillment of that promise "It shall come to pass that before they call I will answer, and while they are yet speaking I will hear" (Isa. 65:24). Ere those two men set out on their mission, the Lord had gone before them, preparing their way, by raising up a brave and staunch friend in the person of her in whose house they took refuge. How often has the writer-and probably the reader too-met with just such a blessed experience!
"And they went and came into a harlot's house, named Rahab, and lodged there". They were Divinely directed to that particular house, though it is not likely they were personally conscious of the fact at the first. God's providence acts silently and secretly, by working in us "both to will and to do of His good pleasure" (Phil. 2:13). Those spies acted quite freely, by their own volition, yet their steps were "ordered by the Lord" (Ps. 37:23). The house in which they sheltered was owned by a harlot, named Rahab: not that she was still plying her evil trade, but that formerly she had been a woman of ill fame, the stigma of which still clung to her. As Matthew Henry pointed out, "Simon the leper (Matthew 26:5) though cleansed from his leprosy, wore the reproach of it in his name as long as he lived: so 'Rahab the harlot', and she is so called in the New Testament, where both her faith and her good works are praised"
"And it was told the king of Jericho, saying, Behold, there came men in hither tonight of the children of Israel to search out the country" (v. 2). Since it must have been known unto all in Jericho that the hosts of Israel had been encamped for some months on the opposite side of the Jordan, a keen watch had doubtless been kept on all their movements, and the entry of the two spies had therefore been observed. Even when we have committed ourselves and our cause unto God, and are in the path of duty, we have no right to expect that we shall be exempted from trials, and that all will be smooth sailing. So long as Christians are left in a world which lieth in the Wicked one (1 John 5:19), and is therefore hostile unto true godliness, they may look for opposition. Why so? why does God permit such? that their graces may be tested and developed, evidencing whether they be real or fancied; and if the former, bringing forth fruit to the glory of their Author.
Had He so pleased, the Lord could have prevented the discovery of those spies in Jericho. Had He not done so in the case of the twelve men sent forth by Moses? From Numbers 13 it appears that they made an extensive survey of Canaan, and returned to report unto Israel without their enemies being aware of what had occurred. But God does not act uniformly, varying His methods as seems best in His sight. That not only exemplifies His own sovereignty, but keeps us in more complete dependence upon Him, not knowing whether His interposition on our behalf will come in one way or in another, from this direction or from that. No, even though those two men were under His immediate guidance and protection, He permitted their entry into Jericho to become known. Nor were they the losers by that: instead, they were granted a manifestation of God's power to deliver them from a horrible death.
In more than one respect is it true that "the children of this world are in their generation wiser than the children of light" (Luke 16:8): a case in point is here before us. Does not the wise precaution taken by these Canaanites put most of us to shame! Are not the wicked much keener in looking after their interests than the righteous are? Are not unbelievers much more on the alert against what would be disastrous to their prospects than the saints are? The Christian ought ever to be on his guard, watching for the approach of any enemy. But is he? Alas, no; and that is why Satan so often succeeds in gaining an advantage over him. It was while men slept that Satan sowed his tares (Matthew 13:25), and it is when we become slack and careless that the Devil trips us up. We must "watch" as well as "pray" if we would not "enter into temptation" (Matthew 26:41). Let those who have access to Bunyan's works read his "Holy War".
There is yet another line of truth which is illustrated here, and which we do well to heed. A careful and constant watch-by "night" as well as by day!-had evidently been set, yet notwithstanding the same, the two spies succeeded in obtaining an entrance into Jericho! "Except the Lord keep the city, the watchmen waketh but in vain" (Ps. 127:1) was strikingly exemplified on this occasion. And what is the spiritual application of that unto us?-this should ever be what exercises our hearts as we read and ponder God's Word. Is not the answer found in the verse just quoted above: since watchfulness as well as prayer be necessary if we are to avoid temptation, equally indispensable is prayerfulness as well as watchfulness. No matter how alert and vigilant we be, unless God's assistance be humbly, earnestly, and trustfully sought, all our efforts will be in vain. "Commit thy way unto the Lord, trust also in Him, and He shall bring it to pass"' (Ps. 37:5).
Viewing this detail from a higher standpoint may. we not also see here a demonstration, of that truth "There are many devices in a man's heart, nevertheless the counsel of the Lord that shall stand" (Prov. 19:21). It was so here: the king of Jericho proposed, but God disposed. He determined to prevent any Israelite from entering his city, but his well-laid plans came to naught. When the Lord sets before us an open door, none can shut it. (Rev. 3:8), and He set before those two spies an open door into Jericho, and it was utterly futile for any man to endeavor to keep them out. Equally true is it that when the Lord "shutteth no man openeth" (Rev. 3:7), yet God Himself can do so: therefore it is the privilege and duty of His servant never to accept defeat, but seek the prayers of God's people that He would "open to him a door of utterance, to speak the mystery of Christ "'(Col. 4:3).
"And the king of Jericho spake unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house; for they be come to search out all the country" (v. 3). If the reader has not already formed the habit of so doing, let him now begin to read such a passage as the one we are considering with the specific object of trying to find something in each verse of practical importance to himself-not that which is "deep" and intricate, but what lies on the surface and is obvious to a thoughtful reader. Here we may learn an important and needful "lesson" from the action of the king of Jericho. When he was informed that Israel's spies were now in the city, he did not treat the report with either contemptuous scorn or careless unconcern, but believed the same and acted promptly upon it. Well for us if we heed a timely warning and seek to nip a danger while it is still in the bud. If we do not heed the first alarms of conscience, but instead, trifle with temptation, a fall is sure to follow; and the allowance of one sin leads to the formation of an evil habit.
Changing our angle of meditation, let us contemplate the effect upon the two spies of the demand made upon Rahab by the king's officers. If she complied with their peremptory order and delivered her guests into their hands, then-humanly speaking-they could hope for no other treatment than what has always been meted out unto captured spies. Imagine the state of their minds as they listened intently-which doubtless they did-to that ominous command. Remember they were men of like passions unto ourselves: would they not, then, be filled with perturbation and consternation? Up to this point things had gone smoothly for them, but now all seemed lost. Would they not ask themselves, Did we do the right thing after all in taking shelter in this house? Ah, have we not too passed through some similar experience? We entered upon what we believed was a certain course of duty, committed the same unto God and sought His blessing. At first all went well, His smile appeared to be upon us, and then a crisis occurred which seemed to spell sure defeat. Faith must be tested, patience have her perfect work.
Rahab's Defiance
"And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. And the woman took ("had taken") the two men and hid them, and said thus, There came men unto me, but I wist not whence they were. And it came to pass about the time of the shutting of the gate, when it was dark that the men went out: whither the men went, I wot not; pursue after them quickly, for ye shall overtake them" (Josh. 2:3-5). This passage has presented some formidable difficulties to not a few of those who have carefully pondered it, and perhaps we can best help our readers by seeking to answer the following questions. First, did Rahab do right in defying the king's authority and betraying her own country? Second, is she to be exonerated in the untruths she here told? Third, if not, how is Hebrews 11:31 to be explained?
"Let every soul be subject unto the powers that be, for there is no power but of God" (Rom. 13:1). God requires us to render submission to human government: to be obedient to its laws, to pay the taxes it appoints, to cooperate in upholding its authority. Christians especially should set an example as law-abiding citizens, rendering to Caesar that which he has a right to demand from his subjects. Jeremiah 29:7 makes it clear that it is the duty of God's people to seek the good of the country in which they reside-see the sermon by Andrew Fuller on "Christian Patriotism" which appeared in these pages a year ago. There is but one qualification, namely, when the powers that be require anything from me which is obviously contrary to the revealed will of God, or prohibit my doing what His Word enjoins: where such a case arises, my duty is to render allegiance unto God and not unto any subordinate authority which repudiates His requirements.
The refusal of the three Hebrew captives to worship Nebuchadnezzar's image and Daniel's defiance of the decree of Darius which forbade him praying unto God, are cases in point (Dan. 3:18, 6:10). We must never render to Caesar that to which God alone is entitled. "Fear God; honor the king" (1 Pet. 2:17) indicates our relative obligations: God must be feared at all costs; the king is to be cheerfully and universally honored so far as that consists with my fearing God. When the religious powers forbade the apostles to preach in Christ's name, they replied, "We ought to obey God rather than man" (Acts 5:29). It was thus with Rahab: there was a clash of interests: loyalty to her king and country, loyalty to God and His servants. In the kind providence of God such a dilemma is rarely presented to a saint today, but if it were, the lower authority must yield to the higher.
It is indeed the duty of a saint to seek the good of that country which affords him both shelter and subsistence, nevertheless he is bound to love God and His people more than his country and fellow-citizens. He owes fidelity to the Lord first, and then to the place he lives in; and he is to promote the welfare of the latter so far as it is compatible with the former. In seeking to estimate the conduct of Rahab, we must carefully weigh Hebrews 11:31, James 2:25, and especially Joshua 2:9-11. From her language it is manifest that she was fully convinced the Lord had purposed the destruction of the Canannites, and therefore she must either side with Him and His people against her country, or enter into a hopeless contest against the Almighty and perish under His judgments. By her actions she exemplified what God requires from every truly converted soul; to renounce allegiance with His enemies-however closely related (Luke 14:26)-and refuse to join with them in opposing His people.
As one who had received mercy from the Lord-for Hebrews 11:31 evidences that sovereign grace had brought her out of darkness into God's marvelous light before Joshua sent those men to reconnoiter-and as one who knew Jehovah had given the land of Canaan unto Israel, it was plainly the duty of Rahab to do all in her power to protect these Israelish spies, even at risk to her own safety. That principle is clearly enunciated in the N.T.: "we ought to lay down our lives for the brethren" (1 John 3:16). But now the question arises, in view of that being her duty, was Rahab warranted in resorting to falsehoods so as to protect the two men she had given shelter to? Different opinions have been formed of her conduct, and various arguments employed in the attempt to vindicate her. Some of the best commentators, even among the Puritans, pleaded she was guiltless in this matter, and we know of none who plainly stated that she sinned therein.
One of the most difficult tasks which confronts a Christian writer is that of commenting on the offenses of God's dear people: that on the one hand he may not dip his pen in the pharisaic ink of self-superiority, and that on the other hand he does not make light of any evil or condone what is reprehensible. He is himself compassed with infirmity and a daily transgressor of God's law, and should be duly affected by a realization of the same when dealing with the faults of his fellows. Nevertheless, if he be a servant of God, preaching or writing to the saints, then he must remember that "it is required in stewards that a man be found faithful" (1 Cor. 4:2), and he is most certainly unfaithful if-even from a desire to be charitable-he deliberately lowers God's standard of holiness, minimizes that which contravenes it, or glosses over anything which is culpable. Much grace and wisdom is needed if he is to act in both a spirit of meekness and righteousness, of compassion' and fidelity.
It is one of the many evidences of the Divine inspiration of the Scriptures that their Author has painted the conduct of the most eminent characters portrayed therein in the colors of reality and truth. Unlike human biographies, which almost always present a one-sided view-setting forth and extolling the virtues of its subjects and ignoring or toning down their vices-the Holy Spirit has not concealed the blemishes of the most distinguished saints: the lapses of Noah, Abram, Moses, David being faithfully chronicled. It is true that their sins are not mentioned in the N.T., for the sufficient and blessed reason they were all under the atoning blood of the Lamb; nevertheless, the record of them remains on the pages of the O.T.-left there as a lasting warning unto us. Moreover, it is to be borne in mind that the sins of N.T. saints are not to be ignored but to guide those whose task it is to comment thereon.
The prevarications of Rahab unto the king's officers is appealed to by the Jesuits in support of their pernicious dogma "The end justifies the means", that if we aim at a praiseworthy object it is permissible to use questionable or even evil means to attain the same-a principle which has regulated many so-called "Protestants" during the past century, and which is flagrantly flouted before our eyes today throughout Christendom, as seen for example, in the carnal and worldly devices used to attract young people to "religious" services. But "let us do evil that good may come" is a sentiment entertained by no truly regenerate soul, rather is it detested by him; and Scripture plainly declares of such as are actuated by it, that their "damnation is just" (Rom. 3:8). Bellarmine, the infamous champion of Popery, boldly declared in his work on "The Pontifice" that "If the Pope should err in commending vice or forbidding virtue, the Church is bound to believe vice to be good and virtue to be bad" (Book 4, chapter 5).
Some have pointed out the exceptionally trying position in which Rahab found herself, arguing that considerable latitude should be allowed her therein. We are aware that appeal is often made to that aphorism "Circumstances alter cases", and while we are not sure what its originator had in mind, this we do know, that no "circumstances" can ever obliterate the fundamental distinction between good and evil. Let the reader settle it in his mind and conscience that it is never right to do wrong and since it be sinful to lie, no circumstances can ever warrant the telling of one. It is indeed true that all transgressions of the Divine Law are not equally heinous in themselves nor in the sight of God: that some sins are, by reason of certain aggravations, greater than others, even of the same species. Thus, a lie unto God is worse than a lie unto a fellow-creature (Acts 5:4), a premeditated and presumptuous lie is viler than one uttered upon a surprise by temptation.
It is also true that attendant circumstances should be taken into account when seeking to determine the degree of criminality: it would be a far graver offense for writer or reader to utter falsehoods than it was for Rahab, for we should be sinning against greater privileges and light than she enjoyed. She had been reared in heathendom: yet while that mitigated her offense, it certainly did not excuse her. One preacher who occupied a prominent pulpit in London asked the question, "Was Rahab justified in those falsehoods?" and answered in the affirmative, arguing "She must either utter them or else betray the spies, and their lives would have been lost". But that the reasoning of unbelief, for it leaves out God. Had Rahab remained silent before the king's officers declining to give any information, or had she acknowledged that the spies were on her premises, was the Lord unable to protect them?
We much prefer the brief remarks of Thomas Ridgley's to those of his contemporaries. "She would have been much clearer from the guilt of sin had she refused to give the messengers any answer relating to them, and so had given them leave to search for them, and left the event hereof to Providence". Undoubtedly Rahab was placed in a most trying situation, for as Ridgley went on to point out, "This, indeed, was a very difficult duty, for it might have endangered her life; and her choice to secure them and herself by inventing this lie, brought with it a degree of guilt, and was an instance of the weakness of her faith in this respect" That last clause brings us to the heart of the matter: she failed to fully trust the Lord, and the fear of man brought a snare. He whose angels had smitten the men of Sodom with blindness (Gen. 19:11) and who had slain the fifty men sent to lay hands on His prophet (2 Kings 1:9-12), could have prevented those officers finding the spies.
Some have gone even farther than exonerating Rahab, insisting that God Himself approved of her lies, appealing to Hebrews 11:31 and James 2:25 in support. But there is nothing whatever in either of those verses which intimates that the Lord sanctioned her falsehoods. Hebrews 11:31 says nothing more about this incident than that "she had received the spies with peace". James points out that the faith of Rahab was "justified by works"-not by her "words"-and then specified which "works", namely, her receiving of the messengers and her sending them out another way. But, it may be asked, Did not the workings of providence in the sequel go to show God approved of Rahab's policy? did He not give success to the same? Answer, His providences are no Rule for us to walk by or reason from: though water flowed from the rock which Moses smote in his anger, yet that was no proof God approved of His servant's display of temper. God indeed graciously overruled Rahab's conduct, yet that did not vindicate her.
We frankly acknowledge-though to our shame, that were we placed in a similar situation to the one which confronted Rahab and God should leave us to ourself, we would acquit ourselves no better than she did, and probably far worse. Yet that acknowledgement by no means clears her, for two wrongs do not make one right. If God's restraining hand be removed or His all-sufficient grace be withheld, the strongest of us is as weak as water. Therefore none is in any position to point the finger of scorn or throw a stone at her. As Manton tersely summed up the case "Her lie was an infirmity, pardoned by God, and not to be exaggerated by men". It should be remembered that Rahab had only recently been brought to a saving acquaintance with the Lord. Many young converts have but little clear knowledge of the Truth and therefore less should be expected from them than mature saints: they make many mistakes, yet they have a teachable spirit, and as light increases their walk is more and more regulated by the same.
In closing, let us point out one or two lessons which may be learned from what has been before us. First, we may see therein the refutation of a popular and widespread error, namely, that if our motives be right the action is a praise-worthy one. It is quite true that an unworthy motive will ruin a good deed-as, for example, contributing to charity in order to obtain a reputation for benevolence, or in performing religious exercises so as to be seen and venerated by men; yet a good motive can never render an evil act a desirable one. Even though Rahab's design was to protect the lives of two of God's people, that did not render commendable the deception which she practiced on the kings' messengers. Four things are required to render any action a good work in the sight of God: it must proceed from a holy principle, be regulated by the Rule of righteousness, be done in a right spirit-of faith or love; and be performed with a right end in view-the glory of God or the good of His people.
Second, it is recorded-as in Holy Writ are all the failings and falls of the saints-as a solemn warning for us to take to heart. So far from furnishing examples for us to imitate or refuges for us to hide in, they are so many danger-signals for us to heed and turn into earnest prayer. We are men and women of like passions as they were subject to. Native depravity still remains in us as it did in them, even after regeneration. In ourselves we are no stronger than they were and no better able to resist the inclinations of the flesh. What need has each of us then, to pray "hold Thou me up, and I shall be safe" (Ps. 119:117). And even when we are preserved from outward sins, the flesh obtrudes and defiles our best performances. It was "by faith" that Rahab received the spies with peace, and at risk to herself concealed them on her roof, yet when the officers appeared on the scene her faith failed and she resorted to lying. Our godliest deeds would damn us if they were not cleansed by the atoning blood of Christ.
Third, this incident gives real point to and reveals our deep need of crying "Lead us not into temptation, but deliver us from evil". Indeed, that seems the principal lesson to draw from it: that I may be kept from any such situation, that, conscious of my weakness, I may be preserved from such a temptation as confronted Rahab. We deem it more than a coincidence that in the very midst of preparing this article we heard-the first time in five years-from an old reader in Holland. During the last half of that time, while the enemy was occupying that country, our friend and his wife concealed three Jewesses in their home, and the last ten days before liberation actually had two German billeted with them: yet no discovery was made of their refugees. I know not what my friend had done if they had asked him point blank whether he was sheltering any Jews; but I am thankful not to be placed in such a situation myself.
Had I been in his place, I would have begged the Lord to keep from me any such interrogators and counted upon His doing so. Perhaps we may be pardoned for relating an experience-to the praise of the faithfulness of a prayer-hearing God. Some fifteen years ago when residing in Hollywood, California, we occupied a furnished bungalow. The owner was a Jewess, and when we gave notice of leaving she put an advertisement in the local papers and stuck up a prominent sign "To Let" at the foot of our drive. Though she knew we kept the Lord's day holy and held a small service in our room each Sabbath evening, she insisted it was her right to show over the house those who answered the advertisement. We protested strongly, but she would not heed, saying "Sunday" was always her best letting day. We then told her that our God would keep away all applicants on the coming Sabbath, which she heard with derisive scorn.
That Saturday evening my wife and I spread the matter before the Lord and begged Him to cause His angel to encamp round about us, and protect us by keeping away all intruders. During the Sabbath, which was a cloudless day, we continued seeking God's face, confident He would not put us to confusion before our landlady. Not a single caller came to look over the house, and that night we held our little meeting as usual, undisturbed!-one of those present will read these lines, though not until he does so will he know what has been related. Next day our landlady, who owned two similar bungalows, stated it was the first time in her ten years' experience of letting that she had ever failed to let on a "Sunday". Ah, my reader, God never fails those who trust Him fully. He will protect you if you confidently count upon Him. "Lead us not into temptation, but deliver us from evil".
A Harlot's Faith
Little as Joshua may have realized it, he was Divinely impelled and directed to send forth the two spies to "Go view the land, even Jericho" (Josh. 2:1). Why so? Because there was one of God's elect residing in that city, and none of His sheep shall perish. Unto that vessel of mercy were they led, in order that arrangements should be made for her protection, so that she "perished not with them that believed not" (Heb. 11:31). There was then a needs be why those two spies should visit Jericho and converse with Rahab, not merely a military needs be but one far more vital and blessed. It is still another example of what we have, on several occasions, called attention to, in these pages, namely, that when God works, He always works at both ends of the line. As it was in the case of the Ethiopian and Philip the evangelist and of Cornelius and Peter, so it was here. Before those two men set foot in Jericho the Lord had already wrought, signally and savingly, in the heart of Rahab, and now opportunity is afforded for her to confess her faith, to receive a token for good, and to be made a blessing unto others.
The needs be for those spies entering Jericho reminds one of John 4, and there are some striking parallels between what is recorded there and the case of Rahab. First, we are told of the Lord Jesus that "He must needs go through Samaria" (v. 4). That "must" was not a geographical but a moral one. From all eternity it had been ordained that He should go through Samaria There was one of God's elect there, and though she was "alienated from the commonwealth of Israel", being a Samaritan, yet she could not be ignored: "other sheep I have which are not of this fold, them also I must bring" (John 10:16) declared the good Shepherd. There were those in Samaria whom the Father had given Him from before the foundation of the world, and them He must save. And, my reader, if you be one of God's elect, even though now unregenerate, there is a needs be put on the Lord Jesus to save you. For years you have been fleeing from Him, but when the appointed time arrives, He will overtake you.' You may kick against the pricks, as did Saul of Tarsus, but He will overcome your rebellion and reluctance and win you to Himself.
Second, not only was the one whom Christ was constrained to seek and save in John 4 a woman, and a Gentile, but she was one of loose moral character. Said He to her, "Thou hast had five husbands, and he whom thou now hast is not thy husband" (v. 18). Such too had been this chosen one in Jericho: defiled both in mind and body with idolatry and adultery-"Rahab the harlot". Many of God's elect, though by no means all of them, fall into gross wickedness in their unconverted days: fornicators, idolaters, thieves, drunkards, extortioners: "and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God" (1 Cor. 6:9-11). How illustriously is the sovereign mercy and invincible might of God displayed in the conforming of such unto His image! "Base things of the world, and things which are despised, hath God chosen" And why so? "That no flesh should glory in His presence" (1 Cor. 1:26-29), that His wondrous grace might the more clearly appear.
But grace does not leave its subjects in the condition in which it finds them. No indeed, it appears "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:12,13). Saving faith is ever accompanied by evangelical repentance, which mourns over past sins and resolves to avoid a repetition of them in the future. Saving faith ever produces obedience, being fruitful in good works. Those who are the recipients of God's grace are not only grateful for their own salvation, but are concerned about the salvation of others, especially of those near and dear to them by nature. When Christ stood revealed to the Samaritan adulteress, she "went her way into the city and saith to the men, Come see a man, which told me all things that I ever did: is not this the Christ?", and "many believed on Him" (vv. 28, 29, 39). So too Rahab asked for kindness to be shown her father's house, and her whole family found deliverance (Josh. 2:12, 13). But we are anticipating.
The case of Rahab is worthy of our closest attention, for it exemplifies and magnifies the riches of Divine mercy in many striking respects. Born and brought up in heathendom, belonging to a race that was to be exterminated, her salvation was a signal display of God's dominion, who not only singles out whom He pleases to be the recipients of His favors, but is trammeled by nothing in the bestowal of them. "She was not only a Gentile, but an Amoritess, of that race and seed which in general was devoted to destruction. She was therefore an instance of God's sovereignty in dispensing with His positive laws, as it seemed good unto Him, for of His own mere pleasure He exempted her from the doom announced against all those of her original and traducion" (John Owen). Being the supreme Potentate, God is not bound by any law or consideration other than His own imperial will, and therefore does He have mercy on whom He will have mercy, and whom He will He hardens" (Rom. 9:18).
In God's saving of Rahab and bringing her into the congregation of His people we may perceive a clear and glorious foreshadowing, of the fuller scope of His eternal purpose as it is now made more plainly manifest in this N.T. era. Since Rahab was a Canaanite, she was by nature cut off from the Abrahamic stock and therefore a "stranger to the covenants of promise" (Eph. 2:12). By her conversion and admission into the congregation of Israel she was obviously both a type and a pledge of the calling of the Gentiles and their reception into the mystical Body of Christ. Thus did coming events cast their shadows before them. In such cases as Rahab and Ruth God gave an early intimation that His redemptive purpose was not confined to a single people, but that it reaches out unto favored individuals in all nations. Their incorporation by marriage among the Hebrews was a blessed adumbration of the "wild olive tree" being graft in and made a partaker of "the root and fatness of the (good) olive tree" (Rom. 11:17). Such we believe is, in part at least, the typical and dispensational significance of what is here before us.
But the outstanding feature of this remarkable case is the free and discriminating grace of God toward her. Not only did Rahab belong to a heathen race, but she was a notorious profligate, and in singling her out to be the recipient of His distinguishing and saving favor God made it evident that He is no respecter of persons. By her choice she was given up to the vilest of sins, but by the Divine choice she was predestinated to be delivered from the miry pit and washed whiter than snow by the precious blood of Christ, and given a place in His own family. It is in just such cases as hers that the unmerited favor of God shines forth the more resplendently. There was nothing whatever in that poor fallen woman to commend her to God's favorable regard, but where sin had abounded grace did much more abound, bestowing upon her His unsolicited and unearned favors-the gift of eternal life (Rom. 6:23), the gift of saving faith (Eph. 2:8, 9), the gift of evangelical repentance (Acts 5:31). He is indeed "the God of all grace" (1 Pet. 5:10), and as such He is a giving and freely-conferring God, and not one who barters and sells. His bestowments are "without money and without price", imparted to spiritual bankrupts and paupers.
Not only may we behold in Rahab's case the exercise of Divine sovereignty and the manifestation of Divine grace, but we may also pause and admire the wondrous working of God's power. This is best perceived if we take into careful consideration the virtually unparalleled element which entered into it: here the Holy Spirit wrought almost entirely apart from the ordinary means of grace. There were no Sabbaths observed in Jericho, there were no Scriptures available for reading, there were no prophets sounding forth messages from Heaven, nevertheless Rahab was quickened unto newness of life and brought unto a saving knowledge of the true God. The Lord Almighty is not restricted to the employing of certain agencies nor hindered by the lack of instruments: He deigns to use such or dispenses with them entirely as He pleases. He has but to speak, and it is done, to command, and it stands fast (Ps. 33:9). It is to be duly noted that this woman, who had previously walked in open sin, was regenerated and converted before the spies came to her house: their visit simply afforded an opportunity for the avowal and public manifestation of her faith.
It is quite clear from both the Old and N.T. that Rahab was converted before the two spies first spoke to her. Her language to them was that of a believer: "I know that the Lord hath given you the land...the Lord your God He is God in heaven above and in earth beneath" (Josh. 2:9,11) - yea, such assurance puts many a modern professing believer to shame. "By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace" (Heb. 11:31). Summing up the whole of her conduct on that occasion, Thos. Scott pointed out, "It cannot therefore be reasonably doubted her faith had, before this, been accompanied with deep repentance of those sinful practices from which she derived the name of Rahab the harlot'"; with which we heartily concur. But some, who have been poisoned with the errors of dispensationalism, and others who are slaves to the mere letter and sound of the Word, are likely to object, saying that is a gratuitous assumption, for the word "repentance" is never found in Scripture in connection with Rahab. For their benefit we will devote another paragraph or two unto this subject.