But in Rahab's heart it awakened far other feelings. She knew that Jehovah had given to Israel t he 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 t o 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

But as for the two Israelitish spies, they hid themselves, according to Rahab's advice, for three days among

the limestone caves and grottoes which abound in Mount Quarantania, while their pursuers vainly searched

for them in the opposite direction of the fords of Jordan. When the fruitless pursuit had ceased, they made

their way back to Joshua, expressing to him their conviction, as the result of their mission: "Truly Jehovah

hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us."