(JOSHUA 2 and 6.)
We are told (Eph. 2:7) that in the ages to come God is going to " show the exceeding riches of His grace in His kindness toward us through Christ Jesus." The Spirit of God, however, is careful to remind believers of the fact, that it is grace and nothing but grace, saying, "For by grace are ye saved through, Faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast," etc.
I know of no case in Scripture that (in type) illustrates the above more forcibly and fully than Rahab's history.
In Jericho we have a picture of this world. It was marked out for judgment; and so is this world. Jesus said when about to go to the cross, connecting it therewith, " Now is the judgment of this world," adding, " I, if I be lifted up from the earth, will draw all men unto me. This He said, signifying what death He should die." The doom of the world was sealed at the cross. We are told also (2 Peter 3), that the heavens and the earth are reserved unto fire against the day of judgment and perdition of ungodly men; and that the present interval is the period of long-suffering on God's part, not willing that any should perish, but that all should come to repentance.
What was it that was used of God in blessing to Rahab? She tells us herself in chap. 2:10, that they had heard what Jehovah had done at the Red Sea, which was the place where the power of God was displayed; a type of the death and resurrection of Christ. Acts 17:30,31, informs us that " now God commandeth all men everywhere to repent; because He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He bath raised Him from the dead." Many in Jericho heard it besides Rahab, and how many there are now that know of the historical fact of the resurrection of Christ, etc. What then is the difference? Let Scripture answer: " By faith the harlot Rahab perished not with them that believed not." Ah! there was faith in Rahab, and "faith cometh by hearing." Whereas on the part of them that believed not, "the word did not profit them, not being mixed with faith in them that heard it (Heb. 4:2).
Never had Jericho seemed more secure. To all appearance it was impregnable. So with this poor world in these days of progress and advancement in learning-vaunting itself and going on, on, on, to judgment, heedless of what God says.
But "faith is the evidence of things not seen" (Heb. 11:1), and so Rahab (let appearances be what they may) says, "I know that Jehovah bath given you the land" (ver. g). What then? She. wants a place of safety when the judgment falls for herself and her father's house, and a true token (vers. 12, 13). "Our life for yours," if she acts on the word spoken (" obedience of faith," Rom. 2:5; 16:26); and, "bind this line of scarlet thread in the window." How preciously he faith shows itself. She did not put off, saying, "Oh! there's plenty of time, They have to hide for three days at least, and then they have got to go over to the other side of the Jordan and get all the men of war ready, and it will take them some time before they will be ready," etc., etc. No. God's word says (and if any unconverted person reads these lines let him hearken), " Behold, now is the accepted time; behold, now is the day of salvation" (2 Cor. 6:2), " And she said, According unto your words, SO be it. And she sent them away, and they departed; and she bound the scarlet line in the window" (ver. 21). Not a moment did she lose putting the Scarlet line in the window. She was then safe. Let the judgment fall on Jericho, she was perfectly safe. That " scarlet line" is a type of " the precious blood of Christ," and God says " the blood of Jesus Christ His Son cleanseth us from all sin" (1 John 1:7). Like Israel of old in Ex. 12, where Jehovah said, " And the blood shall be to you for a token... and when I see the blood, I will pass over you."
But she thought also of the blessing of others: " And that ye will save alive my father, and my mother, and my brethren, and my sisters," etc. (ver. 13). She is heard, but there must be a test for them: " thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household home unto thee" (ver. 19). What, be found under the roof of such an one, one who had been a disgrace to the family! Yes, dear reader, there is not one platform for the thief and the harlot to be saved, and another for the moral respectable person. " There is no difference; all have sinned and come short of the glory of God" (Rom. 3:22,23). " Ye must be born again" (John 3) was said to the moral, upright, religious ruler, and not to the immoral woman of chap. 4. (though of course she needed to be born again). Ah, how many have stumbled at this stumbling-stone!
Pride in the heart, self-sufficiency and utter ignorance of the awful havoc that sin has made, have led many to reject God's way of being saved. Simon, the Pharisee in Luke 7, and the elder brother, in Luke 15, are illustrations of this. If this meets the eye of any one out of Christ, I pray you don't turn away and reject God's great salvation. In the governmental ways of God in this world, it is much better to be honest, upright, etc.; but, if it is a question of the soul's salvation and where you will spend eternity, remember the words of Peter filled with the Holy Ghost," in Acts 4, where, referring to Jesus Christ who had been crucified, but whom God had raised from the dead: " Neither is there salvation in any other, for there is none other name under heaven given among men, whereby we must be saved." Chapter 6:23 shows us that Rahab's family availed themselves of God's way of safety from the judgment about to fall. Though safe under the shelter of the "scarlet line," the power of God had not yet acted in their behalf. We are told "the Gospel is the power of God unto salvation to every one that believeth" (Rom. 1:16), sheaving that salvation (or "deliverance") is connected with the display of power. We see it in the types as well as in the antitype. In Exod: 12. we get the blood of the lamb as the ground of security, but when we come to Ex. 14 we find God's power displayed against the enemies of God's people and in their favor, placing them on the other side of the Red Sea. We see God's love shown in giving His own beloved Son to be the Lamb who shed His precious blood on Calvary's cross, but there the enemy's power was displayed in leading on man (and every class was there represented-kings, ecclesiastics, religious people, educated people, soldiers, common people, thieves) to reject the blessed Lord. God refrained from displaying His power (Matt. 26:53) to deliver His Son. Man, blinded and led on by Satan, even went so far as to use what God had placed in his hands against His Son. God had given His law to the Jew. Not only did he break it himself, but actually used it to condemn God's Son. "We have a law, and by our law He ought to die" (John 19:7). Power in connection with governmental authority was also given to man, "the minister of God.... to execute wrath upon him that doeth evil (Rom. 13:4). This power, which had been connected with Jehovah's throne in Jerusalem, was transferred into the hands of the Gentiles in the person of Nebuchadnezzar (Dan. 2:37,38). Pilate, the representative in Jerusalem of this power in the hands of the Gentiles, used it against Jesus (Luke 23:24,25; John 19:15). Thus man used the two things with which he was entrusted by God against His Son. But in the resurrection the power of God was displayed (Rom. 1:4; 2 Cor. 13:4; Eph. 1:19, etc.). Paul desired that the saints may know that they stand before God according to the display of His power which was put forth when He raised Jesus from the dead; see Eph. 1:19,20, and 2:6. For the important place that the resurrection holds, and what is connected with it, see Rom. 4:24 to 5:1; 10:9; 1 Cor. 15:16,17; 1 Peter 1:3-5. And so in Rahab's case when the power of God had been displayed against the enemy and on her behalf, then (and not before) it is said, " And Joshua saved Rahab, etc., bringing her out of what had been judged and putting her in an entirely different place. And so it is now with the believer, before God and for faith: He is no longer seen as " In Adam," where death holds universal sway, but " In Christ," where there is " no condemnation," and all " made alive" (Rom. 8:1; 1 Cor. 15:22. See also Col. 3:1). Rahab was safe when " she bound the scarlet line in the window" (chap. 2: 21), but she was not " saved " till the action in chap. 6. had taken place (see ver. 25).
But that is not all, for we read, " and she dwelleth in Israel " (chap. 6:25); so now, instead of being a dweller in, or citizen of, Jericho, she becomes a dweller in Israel-her citizenship is entirely of a new order and a new country. And so when we turn to the. New Testament we find that we who were once " dead in trespasses and sins,... walking according to the course of this world," not only have peace and are saved (by grace), but are " no more strangers and foreigners, but fellow citizens with the saints, and of the household of God " (Eph. 2:19). Our relationships and responsibilities are wholly changed. We be- long to an entirely new order of things, as it is written, "If any man be in Christ he is a new creature (or 'it is a new creation '); old things are passed away; behold all things are become new; and all things are of God," etc. (2 Cor. 5:17,18). We are "strangers and pilgrims " (1 Pet. 2:11) as to this world, and "our conversation (or rather 'citizenship' or 'commonwealth ') is in heaven "(Phil. 3:20).
But that is not all in the history of Rahab. If we turn to 1 Chronicles 2, we get from the fourth verse the genealogical register of Judah, the Royal tribe. Comparing verse 11 with Ruth 4:21, and Matt. 1:5, we find that she was married to Salma (or Salmon), the prince of the royal tribe. Now turn to Rom. 7:4 and 1 Cor. 6:17, 19, 20, and what wondrous and precious truth is brought before us, and how calculated to speak to the heart! Ah, beloved fellow-believer, you and I are not only safe and saved, but are citizens of heaven, yea more than that, "joined to the Lord" " married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God."
Just think of, and ponder over, the contrast between the "harlot of Jericho" and the "wife of the prince of the Royal tribe," and see therein a wondrous picture of what GRACE hath done for you and me!!! Surely our hearts may well exclaim:
"What heights and depths of love divine,
Will there through endless ages shine!"
What manner, of person ought Rahab to be now and how ought she to conduct herself? Not only old things were passed away and all things were become new, but she was a wife—her affections had been won. How would she prove that her heart had been won? Surely by seeking to please the one who won it. Dear reader, do you "know the grace of the Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich?" HAS JESUS WON YOUR HEART? Then He gives you and me an opportunity of proving it, here in this scene where He once was, but has been cast out of; and He tells us, "If a man love Me, he will keep My word: and My Father will love him, and We will come unto him, and make Our abode with him" (John 14:23). Amongst the "all things new" is the motive of the heart, for it says, "The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live (have you and I got life at such cost to Him?) should not henceforth live unto themselves (we did that long enough. when we were citizens of Jericho), but unto HIM which died for them and rose again'" (2 Cor. 5:14,15). It is thus, having been united to the Other who has been raised from the dead, and the affections of the heart in exerciser that we "bring forth fruit unto God" (Rom. 7:4). How sweetly then, to one walking in that spirit, come His precious words, "If any serve Me (not a cause' or a ‘sect' but ‘ Me’), let him follow Me (what was His path in this world?); and where I am, there shall also my servant be; if any man serve Me, (he wont get any honor in this Jericho but) him will My Father honor" (John 12:26). Finally, let us remember, that "no man can serve two masters," and—
"We've now to please but One."
"And WHATSOEVER ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to
God and the Father by Him " (Col. 3:17). We shall then be able truthfully to sing,
Oh worldly pomp and glory!
Your charms are spread in vain!
I've heard a sweeter story!
I've found a truer gain!
Where Christ a place prepareth,
There is my heart's abode,
There shall I gaze on Jesus!
There shall I dwell with God!