'Faith Where One Would Least Expect It'

9.30am Sunday 6 December 2009

Matthew 1:4-5a; Joshua 2:1-24; James 2:14-21, 24-26 TNIV

 

Recently I was loaned a book by Gordon Thomas entitled Gideon's Spies: The Inside Story of Israel's Legendary Secret Serice The Mossad,[1] a formidable organisation feared around the world for its ruthless efficiency in eliminating enemies of Israel and in ferreting out information vital to Israel's survival in a hostile environment. Such information has exposed Nazi War Criminals and the perpetrators of the bombing of Isareli athletes at the Munich Olympics, as well as providing crucial advice for its armed forces enabling them to successfully ward off enemy attacks, the Six Day War being a prime example. Acting on Mossad's advice the Israeli Air Force was able to wipe out Egypt's air power within minutes before the war had even started. Commanders going into battle need to know all they possibly can about the enemy, their strengths, their supply lines, where they are vulnerable, so that they can plan their attack accordingly. Having people stationed in the right places and able to pass on such information is vital to the outcome of the war.

 

Espionage is dangerous work. The stakes are high, and if caught those involved know very well what awaits them - interrogation, torture, life imprisonment or death. What is impressive in this book is the willingness of these men and women to lay down their lives for their country, and also how many people are willing to trade their nation's secrets, for a fee.

 

Israel's involvement in espionage goes back a long way. We read of one of their earliest ventures into the intelligence-gathering world in Joshua 2. Joshua and the nation of Israel were camped at Abel-Shittim, which is situated on the plain east of the Jordan River, poised to enter the Promised Land. The first stronghold that stood in the path of their invasion was the fortified city of Jericho. It was sited in a strategic location, commanding the passes into the central highlands, and therefore had to be eliminated before the way would be clear to invade the land. The capture of this city would establish a much needed bridgehead from which to launch further forays into enemy territory. As mentioned already, fundamental to every successful military invasion is accurate information about the enemy's forces, and so Joshua secretly sends two spies across the Jordan with the instructions, "Go, look over the land, especially Jericho."[2] They would have been commissioned to make a complete and detailed survey of the city, its fortifications and its military strength knowing that such knowledge could well determine the outcome of their attack. It was essential that they keep a low profile so as not to draw attention to themselves while gathering their information. The secret agents enter where they believed their presence would arouse least suspicion, namely the house of a harlot. Frequented by visitors to the city and questionable characters apt to indulge in loose talk, the spies hoped they would unwittingly divulge important military information. However, the king of Jericho is quick to learn of their presence. Knowing that his city would be the first 'port of call' for the invading army of Israel, and fearing a similar fate to that of Sihon and Og, the two kings of the the Amorites east of the Jordan, who were completely annihilated by the Israelites, he has his own secret service on full alert. Here in the most unlikely of places and through the most unlikely of persons the spies discover a woman of great courage and faith, who not only risks her life to conceal them from the king's messengers, but makes a simple statement of her own faith in their God when she says, "...the Lord your God is God in heaven above and on the earth below."[3] Let us consider this account more closely.

 

The name 'Rahab' means 'wide' or 'broad' and could well have the same connotations as the modern slang word 'broad' used to describe a woman of notoriously loose morals. If so the phrase "the house of a prostitute" could mean a 'brothal' with Rahab as its madam. We are not told if the two Israelites combined "pleasure" with "business" by enjoying Rahab's sexual services. What we have here in Joshua 2 is ambiguous as it simply says that they "stayed there." But there is little doubt that the king of Jericho assumed this. A literal translation of what the kings messengers said to Rahab is: "Bring out the men who have come in to you, who have come in to your house." We can note two things about Rahab here. First, in refusing to expose the two spies, Rahab actions could well have been in line with the ancient semitic custom of hospitality. This practice required protecting visiting guests, and the fact that the kings envoys did not force their way into Rahab's home would indicate that they respected this. And secondly, the king obviously sees something sinister in the arrival of the two Israelites. They have barely set foot inside the city and Rahab's house when the king is told, "Some of the Israelites have come here tonight to spy out the land."[4] Enemy intelligence threatens to scuttle their mission before it has begun, and they now find themselves at the mercy of a total stranger. Their own survival and the accomplishment of their mission lie completely in Rahab's hands.

 

But Rahab's life also hung in the balance, too. Her profession would be a mark against her to start with as prostitutes were marginalised in eastern society, tolerated but despised. By harbouring enemy spies the king would not hestate in executing her for treason. However, for reasons yet to be explained Rahab risks her life and cunningly protects her two guests. As soon as she got word that the king was sending messengers to her home she immediately hides the two men under flax drying on her roof, and then on the spot invents a story to throw the king off their scent and buy time for the spies at least temporarily. It shows us that Rahab was a 'shrewd operator'[5] who may well have covered for customers before. At this stage we do not know what she is up to, whether she hopes to profit from it in some way, or if she is seeking revenge, or whether it is outright betrayal of her city. Whatever the reason, she is risking her own life on behalf of two strangers. In responding to the king's men she conceded that the men had "come in to her"[6] thus implying that they had had sex with her and had left satisfied, but denies knowing either who they were or what their mission was. She wanted to remove any suspicion of involvement with them other than what one would expect from such a place, thus avoiding further interrogation. The less the king thinks she knows, the greater her chances of suviving suspicions of treason. She tells a straight out lie, in denying any awareness of where they are from, whereas verses 9-11 tell us that she knows exactly who they are and why they are there. Next she lies about their present whereabouts. By saying that they had left the city and were headed for the Jordan River, and encouraging the soldiers to make haste to pursue them is another shrewd move as it takes the king's men away from the scene, thus removing her from further scrutiny and gives time for her to talk with the spies before providing a way for them to safely escape from Jericho.

 

We know from the next chapter in Joshua that it was harvest time when the spies visited Jericho,[7] thus verifying that it would be usual to find flax drying on the rooves of houses as flax is listed among Canaan's annual crops. In the ancient world flax provided fibres for linen which was a much lighter and more comfortable cloth to wear in the hot climate than wool. The flax on Rahab's roof may have been cultivated, or simply be wild flax which she had harvested and laid out on the roof to dry. That it happened to be there at that time was very convenient (providential) for the spies. It is amazing how God has the right people and the right materials available to serve his purpose at the time they are needed. Grace and I have experienced this throughout our time in ministry. You can also sense a touch of humour in the story in that the spies have come to dig up information about Jericho and find themselves buried in a pile of flax. However, Rahab provides them with all they need to know as we soon find out.

 

With the king of Jericho's men out of the way and headed in the direction of the Jordan River in hot pursuit of the Israelites, Rahab has time to return to talk with the hidden spies. It now becomes clear why she was willing to risk her life on their behalf, and shows that she is more in touch with historical realities of the situation than the king of Jericho himself. She acknowledges she knows three things:

1.     The Lord has given Canaan into Israel's hands. Her words were: "I know that the Lord has given this land to you."[8] Note the tense of the verb. It is as though it is already an establsihed fact, which is a remarkable statement coming from a pagan woman. To Rahab the Israelite conquest of Canaan is inevitable, and in saying that she shows more faith than that of Joshua and the Israelites. Remembering that the essence of "...faith is being sure of what we hope for and certain of what we do not see,"[9] it is not surprising that Rahab's faith receives high commendation in Hebrews and James where her name appears among such heroes of faith as Abraham and Moses. She demonstrates the same faith that we see in Mary when Elizabeth said of her, "Blessed is she who has believed that the Lord would fulfil his promises to her!"[10] This is the kind of faith God is looking for in you and I, and in all his children.

2.     Rahab reveals the mood of the people in the land of Canaan concerning Israel. She says, "...a great fear of you has fallen on us....."[11] A terrible dread of Israel grips the land. They know that if the Lord has given the land to Israel, they were unstoppable and a massacre of the Canaanites was inescapable. It is as God said through Moses immediately after Israel had left Egypt: "I will send my terror ahead of you and throw into confusion every nation you encounter."[12] And again just before Joshua took over the leadership from Moses: "No one will be able to stand against you. The Lord your God, as he promised, will put the terror and fear of you on the whole land, wherever you go."[13] Rahab knows that the Canaanite gods are no match for Jehovah, the God is Israel, who has promised to fight for his people.[14] Our God is truly an awesome God.

3.     The third thing Rahab relates is the effect of this fear on the morale of her people. They have heard of how the Lord dried up the waters of the Red Sea when they came out of Egypt, and of the complete annihilation of Sihon and Og the two kings of the Amorites east of the Jordan. Rahab says, "...all who live in this country are melting in fear...," and "...everyone's courage failed because of you..."[15] A sense of impending doom is upon the land, sapping their resolve and physical strength to resist. Then we have Rahab's confession mentioned earlier: "...the Lord your God is God in heaven above and on the earth below." Only Moses and Solomon use these words elsewhere in the Bible; not bad company for a Canaanite prostitute! Note what is said in this statement and what is not said. Using the words "in heaven... and on the earth..." Rahab affirms God's universal sovereignty and authority. In stating this, she pays the God of Israel high honour, and by implication afffirms that he is a God worthy of her recognition, obedient response and even worship. However, there is a limit to her affirmation when she says "the Lord your God...," which makes it clear that he is not 'her' God, at least not yet. That day would come. However her affirmation marks a step of faith based on what she knows. She is not a believer yet, but she is on the way. Many people start their Christian walk in this way. As their knowledge and understanding of who Jesus is grows, so does their ability to trust him with their lives.

 

Rahab then makes a request of the spies. She asks that they show the same kindness to her as she has to them, by sparing the lives of herself and her family. They agree provided she remains silent regarding their mission, and then add two further stipulations: namely, that she ties the scarlet cord in the window through which she lets them down, and that she gathers all her family into her house when the Israelite army attacks the city. The spies then head east to the hills for three days, as Rahab suggested, before returning to the Israelite camp. Their report is an encouraging one. No doubt it boosted the spirits and confidence of the Israelites as they prepare for the coming invasion.

 

We later read how the Israelites kept their promise. Rahab and her household are spared, and as we read in Matthew, she became the wife of Salmon of the tribe of Judah and the mother of Boaz who married Ruth, from whose line came King David, and later Jesus the Messiah of Israel and Saviour of the world.

 

What do we take from this life of Rahab.

God's concern for outsiders, and as such, Rahab, like Tamar, becomes symbolic of the fact that God's salvation heralded with the coming of Christ is for everyone. As the book of Revelation affirms, there will be a great multitude "from every nation, tribe, people and language" among the redeemed.[16] As Paul wrote to the Ephesians 2:11-13... Formerly we were outside the 'in-group,' God's elect people Israel, without hope and without God. But now we have been brought near by the blood of Christ. And as Paul goes on to write: "For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility... His purpose was to create in himself one new humanty out of the two, thus making peace... He came and preached peace to you who were far away and peace to those who were near... Consequently, you are no longer foreigners and strangers, but fellow citizens with God's people and also members of his household..."[17]

We need to be welcoming of outsiders, too, of people not like us, just as Jesus did when he walked this earth. We can see them as one person described them - "Christians in the making." God cares for outsiders. He is truly an inclusive God. This is the God we see in the book of Joshua - a God who uses a Canaanite prostitute and opens the door for her to become part of Israel, a God who saves by grace.

 

Rahab also marks an early example of a larger biblical theme, an individual who faces a radical choice for or against submission to God. Two conflicting kingdoms knocked on her door that night, that of the God of Israel, and that of Canaan. The same radical choice faces everyone wherever, whenever, and however the kingdom of God comes knocking on their door. Only those willing to risk their lives - to throw away their past lives, their selfish dreams, their previous identity - are included in God's people and enjoy the 'rest' that comes with belonging to that kingdom.

 

It is a choice you face every day, even after you decide to follow Jesus, to follow his example in welcoming outsiders, and the choice to remain loyal to him. He is the one who got you where you are. He is the one with whom you cannot go wrong, the one whose grace sustains you each step of the way.

 

To which kingdom do you give your allegiance?