Jos 2:1 | KingComments | STEP | Before the crossing takes place, we meet Rahab in this chapter. The New Testament speaks about the “faith” of “Rahab the harlot” and about the “works” of “Rahab the harlot”: “By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace” ( ). “In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?” ( ). Rahab connects herself with the people of God even before they have gained a victory. By her attitude she gives up her connection with Jericho. She believes that the judgment comes on the city. But she also believes in the mercy of God. Her request to save her whole family from judgment was met. We need this kind of faith to enjoy the blessings God has given us. On the one hand we belong to the church of God and on the other hand we separate from the world which is under judgment. To make this true, it must be a reality for us what Rahab says in : “For the LORD your God, He is God in heaven above and on earth beneath.” Besides the practical application for us, in the history of Rahab there is also an application for the future for the people of Israel. The same can be done with the book of Acts, in which the origin and the first years of the church are described. Before the people enter the land, God shows us in Rahab that He thinks also of the Gentiles to enter into His people. When God’s people are about to take possession of the blessing, this history shows that God also opens up this blessing to the Gentiles. Rahab belongs to “the Gentiles in the flesh” who have no right to or share in anything ( ), but to whom the blessing of God comes as well as to His earthly people. And among these Gentiles she takes a place that is abhorrent: that of a harlot. In her incorporation into the people of God, God’s grace shines in a great way. In the passage through the Red Sea we don’t see a figure like Rahab, because after that journey the people enter the wilderness. The wilderness is not part of God’s counsels. When God speaks to Moses from the bush about His plan to lead the people out of Egypt and bring them to the promised land, He does not speak about the wilderness either ( ). The land is the land of blessing. The people are on the verge of entering into the counsels of God, which contain only blessings. And when it comes to blessing, God involves the Gentiles and they may participate in it. It is as with the law and grace. The law is given to one people: Israel. Grace is not limited to one people, but goes further: to all people. Thus, all people can participate in God’s blessing if they have a faith like that of Rahab. When Israel will be in the land in the future, after it has been converted, there will also be a great mass of nations sharing in the blessing. The nations will be given a share in these blessings through the messengers which the Lord will send out ( ). The beginning of the church also shows that the nations are given access to the blessing ( ). The first application is that God in the present Christian time gathers His people from all nations to connect them with the glorified Head, Christ, in heaven. The church, the body of Christ, is not only connected with Him, but made one with Him in heaven. That is why we have our place there. In the book of Acts the first Gentiles of whom we read that they come to faith are those with a high social position. We read about a eunuch who is the treasurer, or minister of finance, of the queen of Ethiopia ( ) and about a Roman centurion ( ). But here a harlot is presented to us. So she is mentioned twice in the New Testament ( ; ). That she is taken up in God’s people shows God’s special grace. That grace shines all the more when we notice that she even becomes the ancestor of the Lord Jesus ( ). Joshua sends two spies. This is not necessary to decide on a possible entry into the land. That decision has already been made ( ). So why is it necessary? And does not the LORD himself go out before them? Viewing the land is not like it happened from the wilderness before. There it was because of the unbelief of the people. Here it is because God wants to show us that He wants to engage His own as His instruments and that our responsibility remains fully intact. We have to look at the situation we have to face in order to act with understanding and dependence on Him. By viewing the land, it is revealed that the hearts of the inhabitants of the land have melted ( ). To know this will encourage Israel. It is also God’s purpose to save Rahab and her family. He has started a work in her heart. The spies are used by Him to complete that work. The land and Jericho must be spied out. Jericho is the door to the land and must be conquered before the land can be taken. Jericho is a picture of the world. It presents the world as the system through which satan wants to hinder us to take possession of our spiritual inheritance. The world exerts great attraction on us. As long as that is the case, we are weak. We must therefore first condemn it in our hearts, so that we are free from any bondage to the world. The spies have to spy out the land. Does that mean that we also have to examine the world first, because only then do we know what to turn away from? No. In the way God sends the spies, we see how these two men are doing. In this way we learn the lesson of spying out the world. The two men enter the land to spy out the power of the enemy. But they don’t get to see that power. Instead they met the power of God in Jericho in Rahab. God leads the spies straight to Rahab’s house. They did not go far into town. Maybe they entered the first house they can enter. And that’s all. They have been only in the house of Rahab. There they saw the work of God in the heart and life of Rahab. God is able to do such a powerful work in that city and in the heart of such a woman. In this way they come into contact with God’s work in power and testimony. This action of God teaches us that, to see the real character of the world, we must look at the cross. In rejecting the Son of God when He is in goodness on earth, we see the true nature of the world. There we also see God’s judgment of the world. There is no longer any connection between Him and the world. Whoever sees this, gives up the world ( ). This can only be realized by people in whom God has worked the new life. A huge change can be seen in them. First there is love for the world and God’s people are hated. Now there is love for God’s people and the world is hated. That is the power of the gospel. That power the spies in Rahab. That is why they do not have to go further into the land. Forty years earlier, twelve other Israelites have spied out the whole land. Ten of them returned in unbelief and “gave out to the sons of Israel a bad report of the land which they had spied out” ( ). So we have to spy out in the right way and that is: see what God does in lives. That convinces. A God Who is so powerful that He can change people so completely, is also powerful to give the whole land. It is mentioned of Rahab that “she had welcomed the spies in peace” ( ). That is diametrically opposed to the intentions of the king of Jericho. He is looking for the spies to kill them. The kings of Canaan, including those of Jericho, are a picture of the demons. They hate God and His ambassadors. Rahab lies about the spies. That is her old nature. We should not put this in a good light. God does not bring anyone in circumstances to sin ( ). But we should not condemn her too harshly either. What would we do in a situation that involves life or death for others and ourselves? And have men of God like Abraham and David not lied in threatening situations ( ; ) for more selfish motives than Rahab? With all understanding for the behavior of Rahab it must be clear to us that lying does not belong to the new man, but to the old man ( ). We are still in danger of showing the works of the old man. What Rahab does is part of the works of Canaan. If she had spoken the truth, God could have somehow prevented her and the spies from being harmed ( ; ). God allows Rahab to lie. He doesn’t depend on her lie to save the spies. For the men it is clear which side Rahab is on. At the risk of her own life, she has taken them in. When the soldiers come to catch them, she warns them and hides them. This act is her creed. Rahab hides the spies because she knows these men are her only hope for salvation to escape the upcoming judgment. Her liberation depends on their hiding. She not only believes in the God of Israel, but here she makes herself one with the Israel of God. She makes herself one with them, while the people still own nothing but God. Rahab hides the spies under stalks of flax. This has a beautiful spiritual meaning. Flax is the raw material for linen. Linen speaks of the righteous deeds of the believers ( ). The fact that Rahab has flax at her disposal and does a good job with it, indicates in the spiritual application that in her debauched life a reversal has already taken place earlier. She has been diligent in the good ( ). By doing so, she has in her house means with which she can protect the spies against the murderousness of the enemy.

‏ Joshua 2:1

Introduction

Before the crossing takes place, we meet Rahab in this chapter. The New Testament speaks about the “faith” of “Rahab the harlot” and about the “works” of “Rahab the harlot”:

“By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace” (Heb 11:31).

“In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?” (Jam 2:25).

Rahab connects herself with the people of God even before they have gained a victory. By her attitude she gives up her connection with Jericho. She believes that the judgment comes on the city. But she also believes in the mercy of God. Her request to save her whole family from judgment was met.

We need this kind of faith to enjoy the blessings God has given us. On the one hand we belong to the church of God and on the other hand we separate from the world which is under judgment. To make this true, it must be a reality for us what Rahab says in Jos 2:11b: “For the LORD your God, He is God in heaven above and on earth beneath.”

Besides the practical application for us, in the history of Rahab there is also an application for the future for the people of Israel. The same can be done with the book of Acts, in which the origin and the first years of the church are described. Before the people enter the land, God shows us in Rahab that He thinks also of the Gentiles to enter into His people.

When God’s people are about to take possession of the blessing, this history shows that God also opens up this blessing to the Gentiles. Rahab belongs to “the Gentiles in the flesh” who have no right to or share in anything (Eph 2:11-12), but to whom the blessing of God comes as well as to His earthly people. And among these Gentiles she takes a place that is abhorrent: that of a harlot. In her incorporation into the people of God, God’s grace shines in a great way.

In the passage through the Red Sea we don’t see a figure like Rahab, because after that journey the people enter the wilderness. The wilderness is not part of God’s counsels. When God speaks to Moses from the bush about His plan to lead the people out of Egypt and bring them to the promised land, He does not speak about the wilderness either (Exo 3:4 ; 8).

The land is the land of blessing. The people are on the verge of entering into the counsels of God, which contain only blessings. And when it comes to blessing, God involves the Gentiles and they may participate in it. It is as with the law and grace. The law is given to one people: Israel. Grace is not limited to one people, but goes further: to all people. Thus, all people can participate in God’s blessing if they have a faith like that of Rahab.

When Israel will be in the land in the future, after it has been converted, there will also be a great mass of nations sharing in the blessing. The nations will be given a share in these blessings through the messengers which the Lord will send out (Mt 25:31-40). The beginning of the church also shows that the nations are given access to the blessing (Acts 8:26-39 ; Acts 10:44-48).

The first application is that God in the present Christian time gathers His people from all nations to connect them with the glorified Head, Christ, in heaven. The church, the body of Christ, is not only connected with Him, but made one with Him in heaven. That is why we have our place there.

In the book of Acts the first Gentiles of whom we read that they come to faith are those with a high social position. We read about a eunuch who is the treasurer, or minister of finance, of the queen of Ethiopia (Acts 8:27) and about a Roman centurion (Acts 10:1). But here a harlot is presented to us. So she is mentioned twice in the New Testament (Heb 11:31; Jam 2:25). That she is taken up in God’s people shows God’s special grace. That grace shines all the more when we notice that she even becomes the ancestor of the Lord Jesus (Mt 1:5).

The Spies with Rahab

Joshua sends two spies. This is not necessary to decide on a possible entry into the land. That decision has already been made (Jos 1:11). So why is it necessary? And does not the LORD himself go out before them? Viewing the land is not like it happened from the wilderness before. There it was because of the unbelief of the people. Here it is because God wants to show us that He wants to engage His own as His instruments and that our responsibility remains fully intact. We have to look at the situation we have to face in order to act with understanding and dependence on Him.

By viewing the land, it is revealed that the hearts of the inhabitants of the land have melted (Jos 2:11). To know this will encourage Israel. It is also God’s purpose to save Rahab and her family. He has started a work in her heart. The spies are used by Him to complete that work.

The land and Jericho must be spied out. Jericho is the door to the land and must be conquered before the land can be taken. Jericho is a picture of the world. It presents the world as the system through which satan wants to hinder us to take possession of our spiritual inheritance. The world exerts great attraction on us. As long as that is the case, we are weak. We must therefore first condemn it in our hearts, so that we are free from any bondage to the world.

The spies have to spy out the land. Does that mean that we also have to examine the world first, because only then do we know what to turn away from? No. In the way God sends the spies, we see how these two men are doing. In this way we learn the lesson of spying out the world.

The two men enter the land to spy out the power of the enemy. But they don’t get to see that power. Instead they met the power of God in Jericho in Rahab. God leads the spies straight to Rahab’s house. They did not go far into town. Maybe they entered the first house they can enter. And that’s all. They have been only in the house of Rahab. There they saw the work of God in the heart and life of Rahab. God is able to do such a powerful work in that city and in the heart of such a woman. In this way they come into contact with God’s work in power and testimony.

This action of God teaches us that, to see the real character of the world, we must look at the cross. In rejecting the Son of God when He is in goodness on earth, we see the true nature of the world. There we also see God’s judgment of the world. There is no longer any connection between Him and the world. Whoever sees this, gives up the world (Gal 6:14). This can only be realized by people in whom God has worked the new life. A huge change can be seen in them. First there is love for the world and God’s people are hated. Now there is love for God’s people and the world is hated. That is the power of the gospel. That power the spies in Rahab. That is why they do not have to go further into the land.

Forty years earlier, twelve other Israelites have spied out the whole land. Ten of them returned in unbelief and “gave out to the sons of Israel a bad report of the land which they had spied out” (Num 13:32-33). So we have to spy out in the right way and that is: see what God does in lives. That convinces. A God Who is so powerful that He can change people so completely, is also powerful to give the whole land.

It is mentioned of Rahab that “she had welcomed the spies in peace” (Heb 11:31). That is diametrically opposed to the intentions of the king of Jericho. He is looking for the spies to kill them. The kings of Canaan, including those of Jericho, are a picture of the demons. They hate God and His ambassadors.

Rahab lies about the spies. That is her old nature. We should not put this in a good light. God does not bring anyone in circumstances to sin (Jam 1:13). But we should not condemn her too harshly either. What would we do in a situation that involves life or death for others and ourselves? And have men of God like Abraham and David not lied in threatening situations (Gen 12:11-13; 1Sam 21:2) for more selfish motives than Rahab?

With all understanding for the behavior of Rahab it must be clear to us that lying does not belong to the new man, but to the old man (Eph 4:20-25). We are still in danger of showing the works of the old man. What Rahab does is part of the works of Canaan. If she had spoken the truth, God could have somehow prevented her and the spies from being harmed (Gen 19:11; Jer 36:26).

God allows Rahab to lie. He doesn’t depend on her lie to save the spies. For the men it is clear which side Rahab is on. At the risk of her own life, she has taken them in. When the soldiers come to catch them, she warns them and hides them. This act is her creed.

Rahab hides the spies because she knows these men are her only hope for salvation to escape the upcoming judgment. Her liberation depends on their hiding. She not only believes in the God of Israel, but here she makes herself one with the Israel of God. She makes herself one with them, while the people still own nothing but God.

Rahab hides the spies under stalks of flax. This has a beautiful spiritual meaning. Flax is the raw material for linen. Linen speaks of the righteous deeds of the believers (Rev 19:8). The fact that Rahab has flax at her disposal and does a good job with it, indicates in the spiritual application that in her debauched life a reversal has already taken place earlier. She has been diligent in the good (Pro 31:13). By doing so, she has in her house means with which she can protect the spies against the murderousness of the enemy.