IT was not long ere Joshua found an occasion not only for the exercise of that courage to which he had been so emphatically called both by God and the people, but for calling on others to practise the same manly virtue. For the duty which he laid on the two spies - detectives we should now call them - to enter Jericho and bring a report of its condition, was perhaps the most perilous to which it was possible for men to be called. It was like sending them into a den of lions, and expecting them to return safe and sound. Evidently he was happy in finding two men ready for the duty and the risk. Young men they are called further on (Joshua 6:23), and it is quite likely that they were leading men in their tribes. No doubt they might disguise themselves, they might divest themselves of anything in dress that was characteristically Hebrew, they might put on the clothes of neighbouring peasants, and carry a basket of produce for sale in the city; and as for language, they might be able to use the Canaanite dialect and imitate the Canaanite accent. But if they did try any such disguise, they must have known that it would be of doubtful efficacy; the officials of Jericho could not fail to be keenly on the watch, and no disguise could hide the Hebrew features, or divest them wholly of the air of foreigners. Nevertheless the two men had courage for the risky enterprise. Doubtless it was the courage that sprang from faith; it was in God's service they went, and God's protection would not fail them. To be able to find agents so willing and so suitable was a proof to Joshua that God had already begun to fulfil His promises.

Joshua had been a spy himself, and it was natural enough that he should think of the same mode of reconnoitering the country, now that they were again on the eve of making the entrance into it which they should have made nearly forty years before. There is no reason to think that in taking this step Joshua acted presumptuously, proceeding on his own counsel when he should have sought counsel of God. For Joshua might rightly infer that he ought to take this course inasmuch as it had been followed before with God's approval in the case of the twelve. Its purpose was twofold - to obtain information and confirmation. Information as to the actual condition and spirit of the Canaanites, as to the view they took of the approaching invasion of the Israelites, and the impression that had been made on them by all the remarkable things that had happened in the desert; and confirmation, - new proof for his own people that God was with them, fresh encouragement to go up bravely to the attack, and fresh assurance that not one word would ever fail them of all the things which the Lord had promised.

We follow the two men as they leave Shittim, so named from the masses of bright acacia which shed their glory over the plain; then cross the river at "the fords," which, flooded though they were, were still practicable for swimmers; enter the gates of Jericho, and move along the streets. In such a city as Jericho, and among such an immoral people as the Canaanites, it was not strange that they should fall in with a woman of Rahab's occupation, and should receive an invitation to her house. Some commentators have tried to make out that she was not so bad as she is represented, but only an innkeeper; but the meaning of the word both here and as translated in Hebrews 11 and James 2 is beyond contradiction. Others have supposed that she was one of the harlot-priestesses of Ashtoreth, but in that case she would have had her dwelling in the precincts of a temple, not in an out-of-the-way place on the walls of the city. We are to remember that in the degraded condition of public opinion in Canaan, as indeed much later in the case of the Hetairai of Athens, her occupation was not regarded as disgraceful, neither did it banish her from her family, nor break up the bonds of interest and affection between them, as it must do in every moral community.¹ It was not accompanied with that self-contempt and self-loathing which in other circumstances are its fruits. We may quite easily understand how the spies might enter her house simply for the purpose of getting the information they desired, as modern detectives when tracking out crime so often find it necessary to win the confidence and worm out the secrets of members of the same wretched class. But the emissaries of Joshua were in too serious peril, in too devout a mood, and in too high-strung a state of nerve to be at the mercy of any Delilah that might wish to lure them to careless pleasure. Their faith, their honour, their patriotism, and their regard to their leader Joshua, all demanded the extremest circumspection and self-control; they were, like Peter, walking on the sea; unless they kept their eye on their Divine protector, their courage and presence of mind would fail them, they would be at the mercy of their foes.

Whether disguised or not, the two men had evidently been noticed and suspected when they entered the city, which they seem to have done in the dusk of evening. But, happily for them, the streets of Jericho were not patrolled by policemen ready to pounce on suspicious persons, and run them in for judicial examination. The king or burgomaster of the place seems to have been the only person with whom it lay to deal with them. Whoever had detected them, after following them to Rahab's house, had then to resort to the king's residence and give their information to him. Rahab had an inkling of what was likely to follow, and being determined to save the men, she hid them on the roof of the house, and covered them with stalks of flax, stored there for domestic use. When, after some interval, the king's messengers came, commanding her to bring them forth since they were Israelites come to search the city, she was ready with her plausible tale. Two men had indeed come to her, but she could not tell who they were, it was no business of hers to be inquisitive about them; the men had left just before the gates were shut, and doubtless, if they were alert and pursued after them, they would overtake them, for they could not be far off. The king's messengers had not half the wit of the woman; they took her at her word, made no search of her house, but set out on the wild-goose chase on which she had sent them. Sense and spirit failed them alike.

We are not prepared for the remarkable development of her faith that followed. This first Canaanite across the Jordan with whom the Israelites met was no ordinary person. Rays of Divine light had entered that unhallowed soul, not to be driven back, not to be hidden under a bushel, but to be welcomed, and ultimately improved and followed. Our minds are carried forward to what was so impressive in the days of our Lord, when the publicans and the harlots entered into the kingdom before the scribes and the pharisees. We are called to admire the riches of the grace of God, who does not scorn the moral leper, but many a time lays His hand upon him, and says ''I will, be thou clean." "They shall come from the east, and from the west, and from the north, and from the south, and shall enter into the kingdom of heaven; but the children of the kingdom shall be cast into outer darkness; there shall be weeping and gnashing of teeth."

In the first place, Rahab made a most explicit confession of her faith, not only in Jehovah as the God of the Hebrews, but in Him as the one only God of heaven and earth. It would have been nothing had she been willing to give to the Hebrew God a place, a high place, or even the highest place among the gods. Her faith went much further. "The Lord your God, He is God in heaven above and in earth beneath."

This is an exclusive faith - Baal and Ashtoreth are nowhere. What a remarkable conviction to take hold of such a mind! All the traditions of her youth, all the opinions of her neighbours, all the terrors of her priests set at nought, swept clean off the board, in face of the overwhelming evidence of the sole Godhead of Jehovah!

Again, she explained the reason for this faith. ''We have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed." The woman has had an eye to see and an ear to hear. She has not gazed in stupid amazement on the marvellous tokens of Divine power displayed before the world, nor accepted the sophistry of sceptics referring all these marvels to accidental thunderstorms and earthquakes and high winds. She knew better than to suppose that a nation of slaves by their own resources could have eluded all the might of Pharaoh, subsisted for forty years in the wilderness, and annihilated the forces of such renowned potentates as Sihon and Og. She was no philosopher, and could not have reasoned on the doctrine of causation, but her common sense taught her that you cannot have extraordinary effects without corresponding causes. It is one of the great weaknesses of modern unbelief that with all its pretensions to philosophy, it is constantly accepting effects without an adequate cause. Jesus Christ, though He revolutionized the world, though He founded an empire to which that of the Caesars is not for a moment to be compared, though all that were about Him admitted His supernatural power and person, after all, was nothing but a man. The gospel that has brought peace and joy to so many weary hearts, that has transformed the slaves of sin into children of heaven, that has turned cannibals into saints, and fashioned so many an angelic character out of the rude blocks of humanity, is but a cunningly devised fable. What contempt for such sophistries, such vain explanations of facts patent to all would this poor woman have shown! How does she rebuke the many that keep pottering in poor natural explanations of plain supernatural facts, instead of manfully admitting that it is the Arm of God that has been revealed, and the Voice of God that has spoken!

Further, Rahab informed the spies that when they heard these things the inhabitants of the land had become faint, their hearts melted, and there remained no more courage in them because of the Israelites. For they felt that the tremendous Power that had desolated Egypt and dried up the sea, that had crushed Sihon King of the Amorites and Og King of Bashan like nuts under the feet of a giant, was now close upon themselves. What could they do to arrest the march of such a power, and avert the ruin which it was sure to inflict? They had neither resource nor refuge - their hearts melted in them. It is when Divine Power draws near to men, or when men draw near to Divine Power that they get the right measure of its dimensions and the right sense of their own impotence. Caligula could scoff at the gods at a distance, but in any calamity no man was more prostrate with terror. It is easy for the atheist or the agnostic to assume a bold front when God is far off, but woe betide him when He draws near in war, in pestilence, or in death!

If we ask, How could Rahab have such a faith and yet be a harlot? or how could she have such faith in God and yet utter that tissue of falsehoods about the spies with which she deluded the messengers of the king? we answer that light comes but gradually and slowly to persons like Rahab. The conscience is but gradually enlightened. How many men have been slaveholders after they were Christians! Worse than that, did not the godly John Newton, one of the two authors of the Olney hymns, continue for some time in the slave trade, conveying cargoes of his fellowcreatures stolen from their homes, before he awoke to to a sense of its infamy? Are there no persons among us calling themselves Christians engaged in traffic that brings awful destruction to the bodies and souls of their fellow-men? That Rahab should have continued as she was after she threw in her lot with God's people is inconceivable; but there can be no doubt how she was living when she first comes into Bible history. And as to her falsehoods, though some have excused lying when practised in order to save life, we do not vindicate her on that ground. All falsehood, especially what is spoken to those who have a right to trust us, must be offensive to the God of truth, and the nearer men get to the Divine image, through the growing closeness of their Divine fellowship, the more do they recoil from it. Rahab was yet in the outermost circle of the Church, just touching the boundary; the nearer she got to the centre the more would she recoil alike from the foulness and the falseness of her early years.

We have to notice further in Rahab a determination to throw in her lot with the people of God. In spirit she had ceased to be a Canaanite and become an Israelite. She showed this by taking the side of the spies against the king, and exposing herself to certain and awful punishment if it had been found out that they were in her house. And her confidential conversation with them before she sent them away, her cordial recognition of their God, her expression of assurance that the land would be theirs, and her request for the protection of herself and her relations when the Israelites should become masters of Jericho, all indicated one who desired to renounce the fellowship of her own people and cast in her lot with the children of God. That she was wholly blameless in the way in which she went about this, in favouring the spies against her own nation in this underhand way, we will not affirm; but one cannot look for a high sense of honour in such a woman. Still, whatever may be said against her, the fact of her remarkable faith remains conspicuous and beyond dispute, all the more striking, too, that she is the last person in whom we should have expected to find anything of the kind. That faith beyond doubt was destined to expand and fructify in her heart, giving birth to virtues and graces that made her after life a great contrast to what it had been. No doubt the words of the Apostle might afterwards have been applied to her - "Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of the Lord."

And yet, though her faith may at this time have been but as a grain of mustard seed, we see two effects of it that are not to be despised. One was her protection of the Lord's people, as represented by the spies; the other was her concern for her own relations. Father, mother, brothers, and sisters and all that they had, were dear to her, and she took measures for their safety when the destruction of Jericho should come. She exacted an oath of the two spies, and asked a pledge of them, that they would all be spared when the crisis of the city arrived. And the men passed their oath and arranged for the protection of the family. No doubt it may be said that it was only their temporal welfare about which she expressed concern, and for which she made provision. But what more could she have been expected to do at that moment? What more could the two spies have engaged to secure? It was plain enough that if they were ever to obtain further benefit from fellowship with God's people, their lives must be preserved in the first instance from the universal destruction which was impending. Her anxiety for her family, like her anxiety for herself, may even then have begun to extend beyond things seen and temporal, and a fair vision of peace and joy may have begun to flit across her fancy at the thought of the vile and degrading idolatry of the Canaanites being displaced in them by the service of a God of holiness and of love. But neither was she far enough advanced to be able as yet to give expression to this hope, nor were the spies the persons to whom it would naturally have been communicated. The usual order in the Christian life is, that as anxiety about ourselves begins in a sense of personal danger and a desire for deliverance therefrom, so spiritual anxiety about the objects of our affection has usually the same beginning. But as it would be a miserable thing for the new life to stand still as soon as our personal safety was secured, so it would be a wretched affection that sought nothing more on behalf of our dearest friends. When, by accepting Christ, we get the blessing of personal safety, we only reach a height from which we see how many other things we need. We become ashamed of our unholy passions, our selfish hearts, our godless ways, and we aspire, with an ardour which the world cannot understand, to purity and unselfishness and consecration to God. For our friends we desire the same; we feel for them as for ourselves, that the bondage and pollution of sin are degrading, and that there can be neither peace, nor happiness, nor real dignity for the soul until it is created anew after the image of God.

Some commentators have laid considerable stress on the line of scarlet thread that was to be displayed in the window by which the spies had been let down, as a token and remembrance that that house was to be spared when the victorious army should enter Jericho. In that scarlet thread they have seen an emblem of atonement, an emblem of the blood of Christ by which sinners are redeemed. To us it seems more likely that, in fixing on this as the pledge of safety, the spies had in view the blood sprinkled on the lintels and door posts of the Hebrew houses in Egypt by which the destroying angel was guided to pass them by. The scarlet rope had some resemblance to blood, and for this reason its special purpose might be more readily apprehended. Obviously the spies had no time to go into elaborate explanations at the moment. It is to be observed that, as the window looked to the outside of the city, the cord would be observed by the Israelites and the house recognised as they marched round and round, according to the instructions of Joshua. Not a man of all the host but would see it again and again, as they performed their singular march, and would mark the position of the house so carefully that its inmates, gathered together like the family of Noah in the ark, would be preserved in perfect safety.

The stratagem of Rahab, and the mode of flight which she recommended to the spies, fruits of woman's ready wit and intuitive judgment, were both successful. She reminds us of the self-possession of Jael, or of Abigail, the wife of Nabal. In the dark, the spies escaped to the mountain, - the rugged rampart which bounded the valley of the Jordan on the west. Hiding in its sequestered crevices for three days, till the pursuit of the Jerichonians was over, they stole out under cover of darkness, recrossed the Jordan, told Joshua of their stirring and strange adventure, and wound up with the remark that the hearts of the people of the country were melting because of them. How often is this true, though unbelief cannot see it! When Jesus told His disciples that He beheld Satan fall as lightning from heaven, He taught us that those who set themselves against Him and His cause are fallen powers, no longer flushed with victory and hope, but defeated and dejected, and consciously unable to overcome the heaven-aided forces that are against them. Well for all Christian philanthropists and missionaries of the Cross, and brave assailants of lust and greed and vice and error, to bear this in mind! The cause of darkness never can triumph in the end, it has no power to rally and rush against the truth; if only the servants of Christ would be strong and of a good courage, they too would find that the boldest champions of the world do faint because of them.

When the spies return to Joshua and tell him all that has befallen them, he accepts their adventure as a token for good. They have not given him any hint how Jericho is to be taken; but, what is better, they have shown him that the outstretched arm of God has been seen by the heathen, and that the inhabitants of the country are paralysed on account of it. The two spies were a great contrast to the ten that accompanied Joshua and Caleb so long before: the ten declared the land unassailable; the two looked on it as already conquered - ''The Lord hath delivered into our hands all the land." Children of Israel, you must not be outdone in faith by a harlot; believe that God is with you, go up, and possess the land!  

1 It is somewhat remarkable that the present village of Riha, at or near the site of the ancient Jericho, is noted for its licentiousness. The men, it is said, wink at the infidelity of the women, a trait of character singularly at variance with the customs of the Bedouin. "At our encampment over Ain Terabeh (says Robinson) the night before we reached this place, we overheard our Arabs asking the Khatib for a paper or written charm to protect them from the women of Jericho; and from their conversation it seemed that illicit intercourse between the latter and strangers that come here is regarded as a matter of course. Strange that the inhabitants of the valley should have retained this character from the earliest ages; and that the sins of Sodom and Gomorrah should still flourish upon the same accursed soil."-" Researches in Palestine," i, 553.