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Jericho is derived from a word meaning the moon, probably because it was worshipped
here under the form of Ashtoreth; if this is so, it would explain why Rahab was a harlot,
and lived in such a prominent place on the wall.
When Rahab received the spies with peace, and sent them out another way, she acted
by faith, as Heb. 11: 31 and James 2: 25 make clear. Yet even though she believed
God, and acted accordingly, she told falsehoods. This is not mentioned against her in the
N.T. any more than the failures, sins and mistakes of countless millions of believers since
her day will be remembered against them. Nevertheless we must be careful to
differentiate between that which was of faith in Rahab and that which was of the flesh:
the one we are enjoined to follow, the other we should seek grace to avoid.
The grounds of Rahab's faith are worthy of note for they are fundamental:--
"And she said, I KNOW that the Lord hath given you the land, and that your terror is
fallen upon us, and that all the inhabitants of the land faint because of you. For 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. And as soon as we had heard these
things, our hearts did melt, neither did there remain any more courage in any man,
because of you; for the Lord your God, HE IS GOD in heaven above, and in earth
beneath . . . . . give me a true token . . . . . thou shalt bind this line of SCARLET thread in
the window which thou didst let us down by . . . . . and she bound the scarlet line in the
window" (Josh. 2: 9-21).
"I know . . . . . for we have heard."--This is faith's conclusion. Notice, however, the
change of person, "I" and "we". Not all who hear believe, but all who believe must have
heard:--
"How shall they believe in Him of Whom they have not heard? . . . . . So then faith
cometh by hearing, and hearing by the word of God" (Rom. 10: 14-17).
The mighty deeds of the Lord that accompanied the exodus of Israel could not kept
from the ears of the surrounding nations. Indeed it was a part of the Lord's purpose that
this should be so:--
"And in very deed for this cause have I raised thee up, for to show in thee My power;
and that My Name may be declared throughout all the earth" (Exod. 9: 16).
Rahab knew the name of the Lord, for she said: "I know that the Lord hath given
you the land" (the title Lord here is Jehovah). Moreover, Rahab acknowledged the Lord
as God: "For the Lord your God, He is God in heaven above, and in earth beneath"
(Josh. 2: 11).
Similar statements are recorded of Nebuchadnezzar:--
"Your God is a God of gods, and a Lord of kings" (Dan. 2: 47).
"Ye servants of the Most High . . . . ." "Blessed be the God of Shadrach . . . . ."
(Dan. 3: 26-28).