EXPOSITION
RAHAB'S DELIVERANCE. THE CURSE ON JERICHO.—
Had said. Here we have an instance of the use of the perfect as a pluperfect. We can hardly suppose, as Keil observes, that Joshua gave these orders in the midst of the turmoil and confusion attendant on the sack of the city (see above, Joshua 1:11; Joshua 2:1). Go into the harlot's house. The preservation of Rahab's house must have been a part of the miracle, since it was upon the city wall (cf. Hebrews 11:30, Hebrews 11:31).
Brought out. Therefore the medieval legends concerning Rahab's house must be classed among superstitious fables. Rahab and her family and relations were saved, but her house shared the destruction which befel the rest of the city. Origen cites in reference to the deliverance of Rahab the harlot, 1 Corinthians 6:11, and Titus 3:3 (cf. also Ephesians 2:1-49; Ephesians 5:8; Colossians 3:7). Without the camp of Israel. Not in the camp of Israel outside the city, as some have rendered. The Hebrew distinctly connects the word מִהוּץ with the camp. They were as yet, as Gentiles, unclean (cf. Numbers 5:2; Numbers 31:19).
Unto this day. This may either be interpreted of herself, or, according to s common Hebrew idiom, of her family (cf. Joshua 17:14-6; Joshua 24:17). For a fuller discussion of the bearing of this passage on the date of the Book of Joshua, see Introduction. There is no mention of Rahab's marriage in the Old Testament. Lightfoot ('Hebrew and Talmudicai Exercitations?' Matthew 1:5) mentions a tradition that she married Joshua! Dr. W. H. Mill, in his treatise on the genealogies of our Lord, defends the tradition St. Matthew has followed by showing that Salmon's age at the time gives immense probability to the statement. Some (see the Bishop of Bath and Wells' article in Smith's ' Dictionary of the Bible') suppose that Salmon was one of the spies.
And Joshua adjured them. Caused them to swear, i.e; bound them by an oath, as the Hiphil implies here. This was the strict meaning of "adjure" at the time our version was made (cf. Matthew 26:63). But it had also the less definite meaning which it now has, of solemnly warning a person to do something or to leave it undone. The object of this solemn adjuration (see above) was to preserve Jericho as a spot devoted to God for ever; and for this reason a curse was pronounced upon any one who should attempt to found a city upon the devoted spot (cf. Deuteronomy 13:16, "It shall not be rebuilt.") This curse actually fell on the reckless Hiel (1 Kings 16:34; cf. Josephus, 'Antiq.,' 1 Kings 16:1.1 Kings 16:8), and he saw the laying of its foundations marked by the death of his eldest son, while the death of his youngest followed its completion. It does not seem that it was forbidden to build habitations on the spot, far Jericho is frequently mentioned in the New Testament, and the house of Zacchaeus (Luke 19:5) was there. What seems to have been forbidden was the erection of a fortified city there. The mention of Jericho in Joshua 18:21 does not imply that it was an inhabited city, but simply that the site of Jericho fell within the border of the tribe of Benjamin. For Jerusalem is also mentioned, and we know that it did not become theirs until the time of David. Whether the "city of palm trees" (Judges 3:13) is Jericho, may be questioned. But in 2 Samuel 10:5 and in 2 Kings 2:5 express mention is made of Jericho, the last time as the site of the school of the prophets. Some commentators have endeavoured to restrict the sense of the word בָנָה used here to the building of fortifications. But this is unduly to restrict its meaning, for it is constantly used also of houses and altars (see Genesis 2:22; Genesis 8:20; 1 Kings 8:27). But the mention of gates clearly implies a fortified city. Commentators cite as parallel instances the curse of Agamemnon on Troy, of Croesus on Sidene, and of Scipio upon Carthage, and it is observed that when Augustus rebuilt Carthage he carefully avoided the old site. In his first born. בְּ is often used of the price paid for a thing, as in Genesis 29:18; Isaiah 7:23. And in his youngest son. The commentators have remarked on the rhythmical parallelism here, and Keil and others have supposed the passage to be an extract from an old Hebrew songbook, such as that of Jasher (Joshua 10:13). But this parallelism is not only a characteristic of poetry, but of all solemn and impassioned utterances in the language. (See, for instance, 2 Samuel 18:32; 1 Kings 17:14; 1 Kings 21:19). Masius, Munsterus, and others interpret the passage that the eldest son died when the foundation was laid; all the rest, but the youngest, in the interim; the youngest when the gates were set up.
HOMILETICS
Salvation: its Cause and Effects
1. The first lesson we learn from this portion of the narrative is salvation by faith. Had Rahab not believed in God, she would not have saved the sides; and had she not saved the spies, she would not have been saved herself. We have St. James's authority (Joshua 2:1-6) for citing this passage as an illustration of the connection between faith and works.
I. WORKS "DO SPRING NECESSARILY OUT OF A LIVELY FAITH." Had Rahab not believed as she did, she would not have acted as she did. Her works were the direct result of her belief. On the other hand, had she not acted as she did, she would have proved that, whatever her profession to the spies might have been, she did not really believe what she pretended to believe about the power of Jehovah, and the ultimate success of Israel. Here we may discern a clue to the labyrinth of the controversy about the efficacy of faith and works respectively in the scheme of salvation. For
(a) a man who believes is naturally inclined to act upon what he believes. If he believes that he is saved through Christ, he will act as if he were saved through Christ. And
(b) it becomes important to ask, From what is he saved through Christ? And the Scripture tells us that he is not saved merely from the punishment of sin, but from sin itself. The scheme of salvation through Christ involves a belief in a "full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world." But it also leads us on from that reconciliation with God to the idea of an indwelling in Christ through His Spirit, which shall enable us to "put off," to "slay," to "crucify" the "flesh" or "old man," and to rise up to a renewed life of sanctity and holiness. A man who believes this must begin to do it. He must, as a matter of course, gird himself up to a conflict with all within him which is not subdued to God's will, as revealed in Christ. If he does not undertake this conflict, it is because he does not believe that he is redeemed through Christ, and that that redemption leads on to sanctification by a necessary law, that of union with Christ. Thus we learn
(c) that all whose life is avowedly and systematically inconsistent with their Christian profession, who do not try to root out all evil and to practise all kinds of good, or who set up another standard before them in their actions than that set up in God's Word, are not real believers in Christ, let their profession be what it may.
II. THERE IS NO SALVATION FOR THOSE WHO DO NOT MANIFEST THEIR FAITH BY THEIR WORKS. Had Rahab not shown her faith in God by delivering the spies, there could not have been any escape for her. Whatever her private belief might have been, she would have been involved in the general destruction that overtook the whole city. And thus St. Paul and St. James alike insist upon the necessity of our Christian conduct being the manifestation of our inward belief. If it be asked how our faith should be manifested, it may be replied that there must be
(a) an abiding sense of God's goodness as displayed in the forgiveness of sins, and
(b) an earnest striving after likeness to Christ in every action of life.
And this last will stir us up to deeds of active loving kindness like that of Rahab, who, as we have seen forgot herself and the dangers that beset her in the anxious desire to befriend first the messengers of God, and next those who were near and dear to herself. If we do not these things we are none of Christ's, and, despite our loud profession that we have always belonged to Him, He will have no other greeting for us at the last than, "Depart from me, ye workers of iniquity."
III. SALVATION IS BY CHRIST'S BLOOD ALONE. Had Rahab not hung the scarlet cord in the window, she would have perished as surely, though she had saved the spies, as if she had done nothing. So our good deeds avail nothing without faith in God's mercy through Christ. They are but the deeds of the Pharisees, unless coupled with the deepest sense of our own unworthiness. We must own that when we have done all, we are unprofitable servants. "Not of works, lest any man should boast." Thus no trace of self satisfaction must mingle with our obedience, or all will be worthless. This was the fatal mistake of the Pharisees, and this was the reason of the anger of the Lord against them. The deepest humility, combined with the most absolute reliance upon the atoning merits of the Saviour, are among the first requisites of the regenerate life. This thought alone will preserve to the greatest saint that indispensable grace of humility which is the salt that prevents his religious profession from corruption. This alone will maintain those relations with the Author of our salvation which are necessary to keep His life present within us. If we are numbered among God s saints, if we are raised to high places in Israel, if we are the means of salvation to others, it is all due to the scarlet cord in the window.
2. A second lesson taught by this part of the narrative is that salvation works results in those who are saved.
I. RAHAB'S FAITH WAS THE CAUSE OF THE SALVATION OF OTHERS. Had she not believed in God, her relatives would have shared the fate of Jericho. So in all other cases. Faith is an expansive principle. It is not content with doing good to its possessor; it stirs him up to benefit others. Jesus sent forth those who believed in Him to "preach the gospel to every creature." And all faithful Christians are their successors. They must needs "show forth the praises of him who called them out of darkness into his own marvellous light." They must strive to benefit others
(a) by trying to proclaim the gospel to the heathen abroad, or the worse than heathen at home;
(b) by intercessory prayer for all good works; and
(c) by active works of love to all who are in any way within their reach.
II. RAHAB, ONCE SAVED, WAS EXALTED TO GREAT HONOUR. She became a "mother in Israel," and espoused one of its princes. She attained in ages far remote the immortal honour of being mentioned as one of the progenitors of the King of kings. Thus we learn
(a) that the "cup of cold water" does not lose its reward. Every kind action done for the love of God and Christ shall be repaid a thousandfold. We are also taught
(b) that no amount of previous sin shall be weighed in the balance against us when we have truly repented. Rahab's sin was thought no more of when she was saved from the slaughter of Jericho. And so God's forgiveness is full and free, through Christ, when its condition, true repentance, is attained. Though He may see fit to leave us to the discipline of the natural consequences of our sin awhile, it is for our good. He does not cast our past sins in our teeth when we have returned to Him. lie will not listen to our request to be as the least and lowest of His hired servants. He puts the best robe upon us, and rings on our fingers, in token of His joy at our return. When our heart is once more whole with Him, we are as truly His dear children as if we had never left Him, and may sun ourselves as fearlessly as they in the light of His mercy. Lastly
(c), though we may not exactly go so far as to say "the greater the sinner, the greater the saint," we may at least say that there is no reason why a great, sinner may not become a great saint. We ought not to be deterred by our past sins, grievous and (but for God's mercy) unpardonable as they are, from pressing forward to the utmost heights of holiness that are within our reach. We are taught to forget those things that are behind, and reach forth unto the things that are before. The records of God's Church are full of such histories. From Mary Magdalene, and after her St. Augustine, to our own day the examples of men steeped to the lips in sin, who have repented and advanced to great heights of holiness, are before us to teach the sinner not to despair, but to trust in His loving kindness who hath raised "the poor out of the mire, that he may set him with the princes, even with the princes of his people."
3. The third lesson this narrative contains is the exceeding sinfulness of sin. Jericho was a sinful city, and therefore it was a devoted city. God had plainly stated (Deuteronomy 9:5) that the Israelites were the ministers of His vengeance against sin; that for no virtue of their own, but for the appalling crimes which had called down vengeance from on high upon the Phoenician nations, they had been selected to drive them out. Many interesting questions arise here, some regarding the idea of God, some regarding the true nature of sin, indicated to us in this passage.
I. IS GOD UNRIGHTEOUS THAT TAKETH VENGEANCE? As this question is fully discussed in the Introduction to this Book, a few hints will be all that is necessary here. We may observe
(a) that whatever difficulties attach to the command given to Joshua. apply equally to every idea of God that we can form. He, the All wise and All good, has at least permitted these chastisements upon men for their sin. We might go further. We might say that lie has enjoined them. God has clearly made it a law of our humanity that nations wallowing in the indulgence of sensual passion, permitting themselves to enjoy unchecked the pleasures of injustice, oppression, rapine, cruelty, have in the end been punished by being made the victims of similar cruelty. The Almighty Disposer of events has allowed man again and again to inflict cruelties as severe upon other nations, for their sins, as Joshua did upon the Canaanites. Thus whatever objections (see Butler's 'Analogy' here) may be raised to the possibility of God giving such a commission to His servant as that narrated in this Book, apply with equal force to the facts of history. Either, therefore, there is no God at all, or He is not good, or He can, consistently with truth and justice, incite man to exercise His vengeance upon those who have sinned. We may further observe
(b) that physical suffering does not seem so terrible a thing in God's eyes as it does in ours. Famines, wars, pestilences, accidents, shipwrecks, with all their attendant horrors and miseries, have happened, and will still continue to happen. And God seems not to heed. But is it not because He sees the whole, while we see but a part of His doings? Were this the only world, we must come to the conclusion that God is not goodness, but cruelty; not justice, but the most gross and aggravated injustice. "If in this life only we have hope in Christ, we are of all men most miserable." But granted flint there is another world, in which all that goes amiss here will be set right, and these difficulties disappear. The sorrows of this life will seem but a momentary pang as we live through the ages of eternity. And in that good land we shall smile at the doubts of God's perfections which have caused us such uneasiness here. Again
(c) we may note that history now shows that the Hittites were once a great and flourishing people. Yet until lately they had been so entirely forgotten that their very names were unknown. Why this complete obliteration, as it were, from the map of humanity? Why, but because they had sinned against the Lord, and He must destroy them? Israel was not the only instrument of His vengeance. Far to the northward of the Holy Land, where their empire flourished on the banks of the Orontes and in Asia Minor, He sent the Egyptians and Assyrians against them, till their name was blotted out from among the nations of the earth. And so will it be till time shall be no more. The nation which holds not God in remembrance shall be cut away from His hand.
II. TOUCH NOT THE UNCLEAN THING. This lesson will be yet farther enforced in the next chapter. Yet here we may note that the Christian is to have no dealings whatever with ungodliness and its treasures. The good things of this life, save as things to be used for God, are to be steadfastly renounced. The desire of possessing them is not to be a motive for action. They who serve God for filthy lucre's sake are unsparingly condemned under the gospel. It is, of course, a difficult task to decide how far innocent pleasures may be enjoyed, or rewards, honours, wealth, accepted, when God seems to have put them in our way. All the cities were not devoted to God, but Jericho only. Yet it may safely be said that in these days of a widely diffused profession of Christianity, the verdict of Christian society on these points is too lenient a one. The love of money and of the good things of this life is too free]y admitted as a motive for action. The deliberate preference of a life of poverty and self-denial is too often looked down upon with disdain, though it is recommended to us by the example of Christ. Nay, it may even be doubted how far St. Paul's rule of excommunication of the covetous man (1 Corinthians 5:11) is carried out by the Christian Church, even when money has been made or honours attained by unfair means. The man who, as director of a public company, gives his sanction, by carelessness or weakness, to acts which, as a private individual, he would not have committed—the man who by bribery obtains a position among the law makers of this great empire—the man who amasses a vast fortune by indirect means—is he courted or condemned by the collective Christian conscience in these days? It may be doubted whether, among all the advances we have unquestionably made of late in Christian principle, the spirit of Achan, rather than Joshua, does not predominate among us still.
III. WHAT GOD HAS PROMISED WILL SURELY COME TO PASS. The ungodly often cry, "Tush, God hath forgotten; he hideth his face and he will never see it." But it comes to pass just the same. The wicked Hiel laughed Joshua's prophecy to scorn. Yet it came true. And so do many thoughtless persons now laugh to scorn the declarations of God's Word. They ridicule the idea of chastisement for national sins; they will not hear of days of humiliation for national misfortunes; they tell us all things are ordered by invariable law. But God punished nations of old for their sins, and He does so still. Nor does He act otherwise with individuals. He has declared that sin brings punishment in its train; but men sin wantonly, and hope to escape its necessary consequences. But either in this world or the next these consequences arrive. What God has said will surely come to pass. And then man wishes in vain that he had never offended Him. As in Hiel's ease, so now, God fulfils to the very letter the predictions He has uttered. Let us be wise in time, and so avoid the misfortunes which a presumptuous contempt of God's Word is sure to bring on us.
HOMILIES BY R. GLOVER
A city of destruction.
If any city ever was such a "City of Destruction" as Bunyan fancied, it was Jericho. Itself and all within it were devoted to destruction, only Rahab, like another Noah, with her family escaping. It is an awful fact to contemplate the destruction of a whole city. No escape, and little warning! Old and young, one day in possession of wealth, ease, comfort, and the next day captured and destroyed. The judicial principles on which God acts and on which He here commands the destruction of Jericho, are beyond us, but some of the lessons are clear and useful. Study these:
I. THERE IS A PENALTY FOR SIN. There is nothing wanton in God's ways. Israel was God's chosen, and the nations of Canaan His rejected, because morally the former, with all its faults, infinitely surpassed the latter. You get glimpses of the evil of the primitive races with their religious in the story of Baal-Peor; in the vice and atrocity which perpetually mark every relapse of Israel into idolatry; in the nameless defilements of modern heathenism. Dr. Arnold, no narrow theologian, defends the destruction of the Canaanites as a great gain to the welfare of humanity. It is these cruelties and abominations of heathenism which required and explain the destruction of the Canaanites. For God punishes sin. There is no truth more undeniable, and none the knowledge of which is more widely spread. We suffer for every fault we commit. As root and fruit, so wrong and wretchedness, go together. However subtle the fault, God's providence operates in penalties still more subtle. The eating of any forbidden fruit always has its two penalties—loss of power, and loss of some sort of Eden. Sins of sinners have their penalties. And God's people receive "double for all their sins"—a heavier stroke for the less excusable transgression. It is not because God is wrathful that He punishes, but because He is gracious. God is love, and therefore will not let us harm ourselves or others. His infinite love impels Him to "stamp out" evil by penalty. It is blasphemy to think God can sit still and see, with indifferent eye, the poison of sin working its mischief in the world. For love is neither in God nor man a merely sentimental thing. It is wise, it is strong, it is stern. "Love is inexorable," says one of our greatest teachers (George Macdonald). So God's love makes Him "a consuming fire." He pardons sin, when His grace working penitence has got it out of us, but punishes it until we deplore and loathe it. The creed of Jericho was probably a very free and easy one. But as God's facts do not accommodate themselves to our creeds, it is better to adjust our creed to God's facts. Your sins will not pass unpunished. Blessed be God's name, He loves us too well for that. There will be an element of correction in all penalty, until correction becomes impossible; and then, in mercy at once to ourselves and others, God steps in to prevent the further accumulation of guilt by us, and the further infliction of mischief on others. The city of sin is a city of destruction, and your sin will receive the penalty due to it, however secure you may feel in yore' power to evade it.
II. PENALTY IS OFTEN LONG DEFERRED, AND IS THEN SUDDENLY INFLICTED. Jericho had, I suppose, stood long. The destruction of the cities of the plain had not extended to it. It is possible that, alike from the calamities of war as well as those of nature it had been free. And its prosperity and wealth, its abounding trade with East and West, suggested that there was really no reason to be afraid of God's judgments. Yet suddenly, like a thunderbolt out of a clear sky, destruction fell on them. There is often delay in inflicting a punishment. God prolongs opportunity. "This year also" He spares the barren fig tree, reluctant to destroy what might produce fruit. He is not willing that any should perish, lie is "slow to anger." His long suffering is salvation. He lengthens "the days of tranquillity" that we may at last repent. But when all delay is abused, and the postponement of doom only awakes presumption, at last the stroke comes," suddenly and without remedy." The flood came suddenly, and so did the destruction of Sodom, so did that of Jezebel and Nabal, and Belshazzar, and Herod, and Judas, and that of multitudes that cannot be numbered. Do not mistake postponement of penalty for pardon of sin. Of all our unrepented sin that has not yet been smitten, the punishment is only suspended. We cannot dig so deep but God will find us, nor strengthen our defence so stoutly as to defy His power. Be wise and use the days of reprieve for repentance. "Seek the Lord while he may be found," as we are here taught there is a penalty for every sin, and that, long suspended, it yet at last falls suddenly. So observe also lastly—
III. THEY WHO WOULD AVOID DESTRUCTION MUST BECOME FOLLOWERS OF THE GOD OF ISRAEL. Only one woman with her relatives seems to have done this. We do not read of any persons fleeing from the city of doom, or making any provision for capitulation or escape. The enervation of luxury and immorality is on them. They alternately sink in despair or are puffed up in the confidence of their walls. But one person, rising in repentance from the guilt of a long neglect, sees the glory of God and chooses Him as her hope and Master. When she cannot save the city with her, she saves herself, and, expecting the wonderful works of God, enlists in His service. Repent thou, and take Jesus Christ as thy Lord, ending with serious change of thought and action all the evil of your life. And then the infinite love which weeps when it can only smite will pardon the sin that you forsake, and give you "a place amongst the children," and the great salvation which you long to enjoy.—G.