The Charge To Joshua - Despatch Of The Two Spies To Jericho - Rahab. (JOSHUA 1, 2)

A WIDE, rich plain at the foot of the mountains of Moab, carpeted with wild flowers springing in luxuriant beauty, watered by many rivulets and rills, here and there covered by acacia trees, where birds of brightest plumage carol, and beyond, to the south, by the banks of streams, where scented oleanders rise to a height of twenty-five feet, their flower-laden boughs bending like those of the willow - such is Abel-Shittim, "the meadow of acacias." Beyond it are the fords of Jordan, and the western heights; in the distance southwards, the hills of Judaea, on which the purple light rests. Climate and vegetation are tropical, on the eastern even more than on the western banks of the Jordan. Many memories hallow the place Somewhere here must Elijah have smitten the waters of Jordan, that they parted, ere the fiery chariot wrapt him from the companionship of Elisha. In this district also was the scene of John's baptism, where the Savior humbled Himself to fulfill all righteousness. And on this "meadow of acacias" did an early summer shed its softness when, about the month of March, forty years after the Exodus, the camp of Israel kept thirty days' solemn mourning for Moses (Deuteronomy 34:8). Behind them rose that mountain-top, from which "that saint of God" had seen his last of Israel and of the goodly land, which they were so soon to possess; before them lay the Land of Promise which they were presently to enter.

Such a leader as Moses had been would Israel never more see; nor yet one with whom God had so spoken, "mouth to mouth," as a man with his friend. A feeling of loneliness and awe must have crept over the people and over their new leader, Joshua, like that which Elisha felt, when, alone, he turned him back with the mantle of Elijah that came to him from heaven, to test whether now also the waters would divide at the bidding of the Lord God of Elijah. And the faithful Covenant-God was with Joshua, as he waited, not unbelievingly, but expectantly, in that mourning camp of Abel-Shittim, for a fresh message from God. Though he had been previously designated by God, and set apart to the leadership, it was well he should so wait, not only for his own sake, but also "that the people might afterwards not hesitate gladly to follow his leadership, who had not moved a foot without the leading of God."* And in due time the longed-for direction came: not in doubtful language, but renewing alike the commission of Joshua and the promises to Israel. Far as the eye could reach, to the heights of Anti-Lebanon in the extreme distance, to the shores of the Great Sea, to the Euphrates in the East - all was theirs, and not a foeman should withstand them, for God would "not fail nor forsake" their leader. Only two things were requisite: that, in his loving obedience, the word and commands of God should be precious to Joshua; and that in strong faith he should be "very courageous." This latter command was twice repeated, as it were to indicate alike the inward courage of faith and the outward courage of deed.

* Calvin.

That this call had found a response in the hearts not only of Joshua, but also of the people, appears from the answer of Reuben, Gad, and the half tribe of Manasseh, when reminded of their obligation to share in the impending warfare of their brethren. While professing their readiness to acknowledge in all things the authority of Joshua, they also expressly made the latter conditional on the continued direction of Jehovah, and re-echoed the Divine admonition to be "strong and of a good courage." So much does success in all we undertake depend on the assurance of faith!

"For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord" (James 1:6, 7).

Thus directed and encouraged, Joshua gave orders that the people should provide themselves with the necessary victuals to begin, if occasion should offer, their forward march on the third day. In point of fact, however, it was at least five days before that movement could be made. For Joshua had deemed it prudent to adopt proper preparatory measures, although, or rather just because he was assured of Divine help, and trusted in it. Accordingly he had sent, unknown to the people,* two spies "to view the land and Jericho."** The reason of this secrecy lay probably both in the nature of their errand, and in the sad remembrance of the discouragement which evil report by the spies had formerly wrought among the people (Numbers 14:1). As the two spies stealthily crept up the eight miles of country from the western bank of the Jordan to "the city of palm trees," they must have been struck with the extraordinary "beauty and luxuriance of the district. Even now there is a bright green oasis of several miles square which marks the more rich and populous groves of Jericho."***

* In Joshua 2:1, the accentuation connects the words "secretly" and "saying," which are separated by commas in our Authorized Version showing that the commission was intrusted to them secretly.

** The meaning really is "especially Jericho," which fortress was the key to the western bank of Jordan.

*** Tristram, Land of Israel, pp. 203 and following.

Its vegetation is most rich and rare; almost every tree is tenanted by the bulbul or Palestinian nightingale, with the "hopping thrush,"the gorgeous Indian blue kingfisher, the Egyptian turtle- dove, and other singing birds of Indian or Abyssinian affinity." "On the plain above are the desert larks and chats, while half an hour's walk takes us to the Mount of Temptation, the home of the griffon, where beautifully plumed partridges, rock-swallows, rock-doves, and other birds abound. But, beyond all others, Jericho is the home of the lovely sun-bird,.... resplendent with all the colors of the humming-bird" - its back brilliant green, its throat blue, and its breast purple, "with a tuft of rich red, orange, and yellow feathers at each shoulder." The little streams - which Elisha healed from its after curse - swarms with fish, while climate and prospect are equally delicious in that early summer- like spring, when the spies visited it. And what the wealth and beauty of this plain must have been when it was crowded with feathery palms, and scented balsam gardens, we learn from the descriptions of Josephus (Ant. xv. 4, 2). This paradise of Canaan was guarded by the fortress of Jericho - one of the strongest in the whole land.* Behind its walls and battlements immense wealth was stored, partly natural and partly the result of civilization and luxury. This appears even from the character and value of the spoil which one individual - Achan - could secrete from it (Joshua 7:21).

* This impression is irresistibly conveyed to the mind by a comparison of the Scriptural account of Jericho with that of the other cities in Canaan.

As the spies neared the city, the setting sun was casting his rays in richest variegated coloring on the limestone mountains which surrounded the ancient Jericho like an amphitheater, rising closest, and to the height of from 1200 to 1500 feet, in the north, where they bear the name of Quarantania, marking the traditional site of the forty days of our Lord's temptation; and thence stretching with widening sweep towards the south. Friend or ally there was none in that city, whose hospitality the two Israelites might have sought. To have resorted to a khan or inn would have been to court the publicity which most of all they wished to avoid. Under these circumstances, the choice of the house of Rahab, the harlot, was certainly the wisest for their purpose. But even so, in the excited state of the public mind, when, as we know (Joshua 2:11), the terror of Israel had fallen upon all, the arrival of two suspicious-looking strangers could not remain a secret. So soon as the gates were shut, and escape seemed impossible, the king sent to make captives of what he rightly judged to be Israelitish spies. But Rahab had anticipated him. Arriving at the same conclusion as the king, and expecting what would happen, she had "hid them" - perhaps hastily - "with the stalks of flax which she had laid in order upon the roof," after the common Eastern fashion of drying flax on the flat roofs of houses. By the adroit admission of the fact that two men, previously unknown to her, had indeed come, to which she added the false statement that they had with equal abruptness left just before the closing of the gates, she succeeded in misleading the messengers of the king. The story of Rahab sounded likely enough; she had seemingly been frank, nor was there any apparent motive for untruthfulness on her part, but quite the opposite, as the same danger threatened all the inhabitants of Jericho. As Rahab had suggested, the messengers "pursued quickly" in the supposed wake of the Jewish emissaries, which would have been "the way to Jordan, unto the fords," by which they must return to the camp of Israel, and the gates were again shut, to make escape from Jericho impossible, if, after all, they had not quitted the city.

Thus far the device of Rahab had succeeded. So soon as night settled upon the city, she repaired to the roof, and acquainted the spies, who were ignorant of any danger, with what had taken place. At the same time she explained the motives of her conduct. They must indeed have listened with wonder, not unmingled with adoring gratitude, as she told them how they, in Canaan, had heard what Jehovah had done for Israel at the Red Sea, and that, by His help, the two powerful kings of the Amorites had been "utterly destroyed." The very language, in which Rahab described the terror that had fallen upon her countrymen, was the same as that uttered prophetically forty years before, when Moses and the children of Israel sang the new song on the other side of the Red Sea, Exodus 15:14-16 (comp. Exodus 23:27; Deuteronomy 2:25; 11:25). But the effect of this knowledge of Jehovah's great doings differed according to the state of mind of those who heard of them. In the Canaanites it called forth the energy of despair in 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,* 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,** 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.

* Hebrews 11:31, marginal rendering.

** So Josephus and the Rabbis, who represent her as simply an inn-keeper.

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).*

* The learned reader who is curious to know the Rabbinical fables about Rahab, will find them in Lightfoot, Hor. Heber. et Talmud.; and Wetstein, Nov. Test., in the notes on Matthew 1:5; also in Meuschen, Nov. Test. ex Talm. illustr., p. 40.