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resisting Israel, or rather Israel's God. But in Rahab's heart it awakened far other
feelings. She knew that Jehovah had given to Israel the land -and far better than even
this, that "Jehovah your God, He is God in heaven above and in earth beneath."
Knowing God's purpose, she would shelter the spies, and so further their errand;
knowing that He alone was God, she and all near and dear to her must not take part in
the daring resistance of her countrymen, but seek safety by separating themselves from
them and joining the people of God. And so she implored mercy for herself and her
kindred in the day when Jehovah would surely give Israel the victory. Such a request
could not be refused, evidenced as its genuineness had been by her "works." The two
spies solemnly acceded to it, but on condition that she would prove true to the end,
helping on their work by still keeping their mission secret, and evidencing her faith by
gathering on the day of trial all her kindred within her house. That house should be
distinguished from all other dwellings in Jericho by exhibiting the same "scarlet cord,"
with which she let down the spies over the city wall upon which her house was built.
All throughout, this story is full of deepest symbolical meaning. And in truth, one,
prepared so to act, was in heart "an Israelite indeed," and her household already
belonged to the "household of faith."
We are now in circumstances to appreciate the faith by which the harlot Rahab perished
not with them that were disobedient,^64 when she had "received the spies with peace," a
faith which, as St. James argues, evidenced itself "by works" (James 2:25). In so doing,
it is not necessary either to represent her in her former life as other than she really
was,^65 or even to extenuate her sin in returning a false answer to the king of Jericho.
Nor, on the other hand, do we wish to exaggerate the spiritual condition to which she
had attained.
Remembering who, and what, and among whom she had been all her life-time, her
emphatic confession, that Jehovah, the God of Israel, "He is God in heaven above, and
in earth beneath;" her unwavering faith in the truth of His promises, which moved her to
self-denying action at such danger and sacrifice, and supported her in it; her separation
from her countrymen; her conduct towards the spies at the risk of her life - all show her
to have had that faith which "is the substance of things hoped for, the evidence of things
unseen;" not a "dead faith," "without works," but one which "wrought with her works,
and by works was made perfect." And He Who "giveth more grace" to them who wisely
use what they have, marvelously owned and blessed this "first-fruits" from among the
Gentiles. Her history, which, in all its circumstances, bears a remarkable analogy to that
of the woman of Samaria (John 4), is recorded for the instruction of the Church. And, as
in the case of the Hebrew midwives who had preserved Israel (Exodus 1:21), God also
"made her a house." She became the wife of Salmon, a prince of the tribe of Judah, and
from her sprang in direct line both David (Ruth 4:21) and David's Lord (Matthew 1:4).^66
(^)