Rahab: Faith to Escape Judgment (Hebrews 11:31)

Psalm 103 and the Prayer of Thanksgiving

Turn, if you will, please, to Psalm 103.

Psalm 103.

Psalm 103, and when you've found your place, I'll ask you to stand for the reading of the word and for the prayer, and then I'll ask you to be seated for the special music after this.

Psalm 103.

Bless the Lord, sorry, it is the Psalm of David. That pre-script is part of the Psalm. Bless the Lord, O my soul, and all that is within me. Bless his holy name. Bless the Lord, O my soul, and forget none of his benefits.

Who pardons all your iniquities, who heals all your diseases, who redeems your life from the pit, who crowns you with lovingkindness and compassion, who satisfies your years with good things so that your youth is renewed like the eagle.

The Lord performs righteous deeds and judgments for all who are oppressed. He made known his ways to Moses, his acts to the sons of Israel. The Lord is compassionate and gracious, slow to anger and abounding in lovingkindness.

He will not always strive with us, nor will he keep his anger forever. He has not dealt with us according to our sins, nor rewarded us according to our iniquities. For as high as the heavens are above the earth, so great is his lovingkindness toward those who fear him.

As far as the east is from the west, so far has he removed our transgressions from us. Just as a father has compassion on his children, so the Lord has compassion on those who fear him. For he himself knows our frame, he is mindful that we are but dust.

As for man, his days are like grass. As a flower of the field, so he flourishes. When the wind has passed over it, it is no more, and its place acknowledges it no longer. But the lovingkindness of the Lord is from everlasting to everlasting on those who fear him, and his righteousness to children's children, to those who keep his covenant and remember his precepts to do them.

The Lord has established his throne in the heavens, and his sovereignty rules over all. Bless the Lord, you, his angels, mighty in strength who perform his word, obeying the voice of his word. Bless the Lord, all you, his hosts, you who serve him, doing his will.

Bless the Lord, all you works of his, in all places of his dominion. Bless the Lord, oh my soul. Let's pray together. Our Father, you are righteous and good and kind to us, and we thank you for that. You are truly to be honored and glorified for all of your good works.

We thank you that we are among those against whom our sin is not counted, but among those who stand in the righteousness of Jesus Christ. And because of that great work of grace and salvation, you have brought us to know your goodness and forgiveness and righteousness, and we thank you for it.

We thank you that your work toward us has resulted in our salvation and in us knowing and responding to you by faith. Thank you for that great grace. We thank you that your sovereignty rules over all, that no purpose of yours can be thwarted, that every good decree of yours will be accomplished in your perfect timing.

We thank you that we can rest in these things, and we thank you for your goodness. You are a covenant-keeping God, a loving God, a gracious God, a righteous God, and we thank you for your majesty, your glory, and your goodness to those who are named by your name.

And we pray that today you would teach our hearts to fear you in a right and proper way, that you would unite our hearts in love and adoration and praise toward you, our great God and Savior, and the son whom you have sent to redeem your elect, the Lord Jesus Christ, in whose name we pray, amen.

Will you please be seated?

Hebrews 11:30-31 and the Faith of Rahab

Book of Hebrews chapter 11. Once you've found your place there, we will pray before we begin, and then we'll read verses 30 and 31 together.

Let's bow our heads.

Our Father, it is our desire that we would know more of you and of your grace through the reading and preaching and study of your word. And so we pray that to that end, that you would send your Holy Spirit to be our guide, our teacher, and our instructor in your word.

Help us to see his intention in writing these words for us. Help us to see what you have desired for us to learn this morning. Lord Jesus, we pray that you would send the Spirit to reveal your person, your glory, and your nature so that we may give honor and glory to our great triune God and see the Father revealed in the pages of this book.

And Spirit, we pray that you would come and be our teacher and our instructor and our guide and help us to discern and to see and use your truth, we pray, to illumine our hearts and our minds to the word that is before us, that you would be glorified through this and teach us more of yourself.

We pray in Christ's name, amen. Hebrews chapter 11, verse 30 and verse 31. By faith, the walls of Jericho fell down after they had been encircled for seven days. By faith, Rahab the harlot did not perish along with those who were disobedient after she had welcomed the spies in peace.

So we now come to the last specific example of faith and that is with Rahab. Her story is inseparable from Joshua because her story overlaps that in verse 30 of the walls of Jericho falling down as she was one preserved outside of those who perished because of their unbelief and because of their disobedience.

And though Rahab is not the last person mentioned in Hebrews chapter 11, she is the last person whose name is tied to a specific example of faith as an example for us. And in many ways, she is unlike anyone else that we have seen in this chapter.

In fact, she's quite remarkable. And I think that as you will see before we are done, her example is a perfect way to cap this list of people in Hebrews chapter 11 because in many ways, her example encapsulates everything that is in the author's argument.

It is the perfect conclusion, the perfect summary, and in many ways, I think the triumphant example and the best example of the kind of faith that we're talking about in Hebrews chapter 11. Now before we go back to Joshua chapter two and pick up her story, I want you to observe a couple of things here in Hebrews chapter 11 and I'm gonna be reminding you of some of these phrases and points when we get back into the book of Joshua.

I want you to notice first of all that her harlotry is mentioned. Take note of the fact that she is referred to here as a harlot. It was part of me that wanted to make harlot the word of the day for today.

But wiser and saner minds prevailed. Actually, a wiser and saner mind prevailed. I happen to live with that mind. And she said, no, you're not gonna do that. And I wanted to do it just so that I could spend the afternoon chuckling about what it might be for the parents of young children to be writing home and talking about the sermon as some of you are wanting to do.

But I didn't do that. Rahab is mentioned three times in the New Testament. Two out of the three times that she is mentioned, the fact of her harlotry is mentioned along with her name. She's mentioned in Matthew chapter one where just her name appears.

And then she's mentioned here in Hebrews 11. And then she's mentioned in James chapter two, verse 25, where we read from James, in the same way was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?

And the purpose in mentioning her harlotry in these passages and in Joshua chapter six is not to label her with a scarlet letter. And that's an appropriate use of that phrase, but not to label her with that scarlet letter so that her sin would follow after her all through the time and memoriam, but it is simply to highlight the great grace of God that would save one such as her.

And that is the reason for this mention. Surely the author of Hebrews did not need to mention to his readers that Rahab was a harlot. They would have known that. They would have known who Rahab was and they can follow the chronological order and recognize that Joshua came right before that with the crumbling of the walls of Jericho and simply a mention of the name Rahab would have indicated exactly who it is that he was speaking of.

She doesn't need to mention the fact that she is a harlot, but he does mention it, I think, because of how it sets her in this context of all of these other righteous individuals in Hebrews 11. We read through this chapter and you read of Abraham and Isaac and Jacob and Joseph and Moses and Moses' parents and Joshua and Rahab the harlot.

She seems out of place, doesn't she? She seems out of place because of her background and her notoriety and yet here she is in this context and the reason for mentioning her harlotry is simply to put her sin against the backdrop of all of that and say, oh yes, remember there was also a Gentile, one who came from a nation under the judgment of God, condemned for his wickedness and his unbelief, who God in his free and sovereign grace saved entirely undeserving.

If you might for a moment think that Abraham deserved the grace of God or Jacob deserved the grace of God or Isaac deserved the grace of God or Joseph or Moses or his parents had done anything worthy of receiving the grace of God, if you might think that you would be entirely wrong and entirely deceived and you would entirely miss the point of Hebrews chapter 11 that it is all by faith but here Rahab stands at the end of this list almost entirely unexpected.

You might expect him to mention David and his faith or anybody, Isaac, or sorry, Isaiah or Ezekiel or Daniel or any one of those other great men and those other great works but no, Rahab appears here and her contrast with Joshua is quite remarkable.

She is, remember, a Gentile, she is not a Jew. That means she's not in the godly lineage and this seems to be the author's point in tracing the men that he does through Hebrews chapter 11 beginning back with Cain and Abel and the mention of Abel and his faith and then going through that godly lineage through Noah and then on into Abraham, Isaac, Jacob, that godly lineage, that has been his pattern but Rahab is one who is outside of that godly line which means that she can make no claim to any of God's promises.

She cannot make a claim upon God's grace, she cannot claim that land as her own, she cannot claim God's grace as her own, she can make no presumptions of anything because she is outside of the line of promise as a Gentile and not only is she a Gentile, again, she was from a nation that was devoted to destruction.

The Canaanites and the Amorites, particularly the group that she was from were devoted to destruction. They were a condemned people. Unless you think that, unless you get on some high horse and think that God is somewhat unjust in destroying all of the nations that occupied the land of Canaan, I just want you to remember that these were a people and this was a culture that had remarkable levels of depravity on display each and every day.

They practiced child sacrifice, every form of immorality, sexual immorality and perversion that you can imagine was rampant in this city. They were idolaters, a violent, a brutally violent people and if I were to sit here and just list for you or to describe for you some of the sins for which these people were guilty and not only these people that were in Jericho but all the people in the land of Canaan, these were morally depraved, morally bankrupt, completely corrupt, idolatrous, pagan, brutal, violent and immoral people groups that God destroyed in that.

They practiced all of the things that would make a nation worthy of judgment and right for judgment. So when God destroyed them, they got exactly what it was that they deserved and of course Rahab is a woman, that's another thing that marks her different than most of the rest of the names in this chapter.

The only other woman mentioned in this chapter is Sarah and she is mentioned in connection with Abraham's faith and the promise of the son and she is not like Joshua, the leader of the people, a person renowned or popular or acceptable in society.

She would have been a poor person, she would have been at the bottom of the societal structure and yet with all those differences between Joshua and Rahab, in fact, all of these other people in the chapter of Hebrews, chapter 11 and Rahab, with all of those differences, the differences are really not what is significant at all in this narrative.

In fact, we forget all of the many differences, right? Because of faith, do we really even think of the fact that Rahab is different than Joshua, that her skin color might have been different or her background was different or that her sin was different or that her life was different, her nationality, her ethnicity or her culture?

All of that kind of fades in the background when you realize that Joshua and Rahab are in glory right now enjoying the presence of God, both of them justified by faith, both of them won because of what Christ has done and you and I will worship and fellowship and enjoy time with them together in the kingdom as well.

All of the differences between Joshua and Rahab, they just sort of blend into the background. It's not that they disappear entirely, they cease to exist, those differences are still there but they take on a kind of an insignificant meaning in light of the faith that both of them shared, right?

That is why the church's preoccupation, just to get off on just a side note for just a second, this is why the church's preoccupation with all of the progressive critical race theory, social justice and racial dogmas of our day is an affront to the gospel of Jesus Christ because those things make no difference whatsoever in light of the fact that these two people both have faith.

The differences are there but they're meaningless, they're completely insignificant in light of that truth, that these are both people of faith. Rahab enjoyed not just a physical deliverance from the edge of the sword but also a spiritual deliverance as will become evident here in just a moment.

Notice in Hebrews chapter 11 that the rest perished being disobedient, that is the word that is used to describe those in Jericho who perished in that judgment. They were disobedient which means that they weren't ignorant and they weren't innocent, they're disobedient and you're gonna see the significance of that term here in just a moment.

The evidence of her faith is on display in that verse, verse 31, she did not perish along with those who were disobedient after she had welcomed the spies in peace. Throughout Hebrews chapter 11, we've seen that one of the themes that comes up over and over again is this reminder that faith always produces obedience and obedience is the evidence of faith.

Obedience does not make us justified in the sight of God, our faith justifies us in the sight of God but obedience is the evidence that the faith is real. That's what James is talking about in James chapter two when he mentions Rahab the harlot and says that she was justified by faith when she received the spies and sent them away in peace.

It's not that the action justified her but that action was the demonstration of her justifying faith. So her justifying faith is put on display in the work that she did and the author of Hebrews here mentions her act of obedience.

Now I'll remind you of some of these phrases here in Hebrews 11 as we go through Joshua's account but I want you to turn back now to Joshua chapter two and we'll take note of Rahab and we'll look at what it is that scripture says concerning her.

Rahab's House, the Spies, and Her Confession of Yahweh

Joshua chapter two. Again I would just remind you of the context that Moses by this point is dead and Joshua has been commissioned as the leader of the nation of Israel and the Lord has already appeared in Joshua chapter one, he's already appeared to Joshua and promised him victory and told him not to fear.

He is God's man for this hour and for this time. Joshua chapter two beginning at verse one. Then Joshua the son of Nun sent two men as priests secretly from Shittim saying go view the land especially Jericho.

So they went and came into the house of a harlot whose name was Rahab and lodged there. So this is a reconnaissance mission and you would imagine that the leadership of Jericho is a bit vigilant having heard, we're gonna find out here in just a moment, they had heard that the nation of Israel has come out of the wilderness and that they were on the other side of the Jordan River at this point and they're about to enter into the land so the citizens of Jericho knew this and so you can imagine that the king is hyper aware at this point.

He's kind of watching and observing and he probably has a number of people who are looking for strangers in the crowd and at least have an eye over there on the Jews on the other side of the Jordan River waiting to see when this is gonna happen and how all of this is gonna shake down and word would come to him eventually that this is what was going on, that there were two men who had come in to spy out the land.

Somehow word got out that these men were in the city. Rahab found out. We may ask the question, why is it that they came to a harlot's house? What are these two worshipers of Yahweh doing.

Going into a harlot's house?

How many of you asked that question or wondered at least in the back of your mind? Okay, only one or two of us, that's it? Nobody else, okay, maybe three. Nobody else wants to wonder that. It kind of makes me wonder, why is it that these two worshipers of Yahweh would come in and that they would find themselves in the house of a harlot?

I don't believe for a moment that these men were seeking the services available in that house. I do, however, believe that this would be the best way for these men to hide in plain sight. That's why. See, it has nothing to do with what was offered inside that house.

It's been suggested that Rahab ran not just a house of harlotry, but also what we might think of as a hotel or a motel. In ancient cultures, they didn't have a Marriott or a La Quinta or a Holiday Inn Express.

If you wanted to stay the night in the city, you went to a place like this, run by a woman like this, and it's not that they offered a continental breakfast. They offered other services that were available for those who stayed in these hotels.

So this would be a way for these men to come into a place where other travelers from outside the city would be coming into the city. This is where they would stay. They could get lost in plain sight in that.

They could get lost in this place, this house, a business, where other travelers and other visitors would come, and they would be spending multiple nights there. They could get a feel, as it were, for the culture and the people and kind of keep their eye on things that are going on, talk to other travelers, get to know some people, and see what was going on.

That, I think, is why they ended up in a harlot's house. This is where they would have stayed while they were there in the city, and it was the best way to hide in plain sight. It's also possible that Rahab, as we're about to see, she already had faith before these men showed up.

It's also possible that Rahab identified them, saw them in the crowd, and recognized them, and thought to herself, this must be the people of Yahweh coming to spy out the land, and it might be that she approached them and said, come to my house.

I will hide you and allow you to stay there for the night. That might be the case. Now look at chapter two, verse two. It was told the king of Jericho, saying, behold, men from the sons of Israel have come here tonight to search out the land.

And the king of Jericho sent word to Rahab, saying, bring out the men who have come to you, who have entered your house, for they have come to search out the land. Now, the king had gotten word, and he obviously heard who these men were, where they were from, and what their intentions were.

Verse four, but the woman had taken the two men and hidden them, and she said, yes, the men came to me, but I did not know where they were from. It came about when it was time to shut the gate at dark that the men went out.

I do not know where the men went. Pursue them quickly, for you will overtake them. But she had brought them up to the roof and hidden them in the stalks of flax, which she had laid in order on the roof.

So the men pursued them on the road to the Jordan, with fords, to the fords, and as soon as those who were pursuing them had gone out, they shut the gate. Now, this action that she took was at great risk to herself.

Not only welcoming the spies into her home and giving them a place to stay for the night, that would have been done at great risk to herself, because other people would have found out, and other people would have caught onto this, and word might have spread, but then when the king sent messengers to her to find out the location of these men so that she would turn them over to him, her deception towards these men, her lie that she says to these men is motivated to do good to these men and to preserve them, because she believed strongly that God was going to give the land to the children of Israel, and so what she does in this action, even in lying to the messengers of the king, she does at great risk to her own life, because not only had it been found out that she had brought these men in and invited them in, but also the lie itself, all of that would have been punishable by death.

If the king had not bought this, if these men searching out the two spies had not bought this lie, they would have executed Rahab on the spot and killed her along with the spies as a traitor. So her action, even as at risk to herself, is something that is, I think, motivated by her faith.

It is because of what she believes about God and because of what she believes about these men that she deceived those who came looking for them. Verse eight, now before they lay down, she came up to them on the roof and said to the men, I know that the Lord has given you the land.

Now watch this confession. I know that the Lord has given you the land and that the terror of you has fallen on us and that all the inhabitants of the land have melted away before you. For we have heard how the Lord dried up the water of the Red Sea before you when you came out of Egypt and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed.

When we heard it, our hearts melted and no courage remained in any man any longer because of you for the Lord your God, he is God in heaven above and on earth beneath. That is an amazing confession and don't let it get lost on you.

Imagine that you are a Jew and imagine that you being a Jew, believe what you do about the Canaanites and these people that they are ripe for destruction. To hear a harlot make a confession like this, you would just have to be blinking, blinking, deer in the headlights blinking to hear a confession like that come from a woman whom you would think is committed and destined for destruction.

This had to have shocked these two men. She is confessing to them that she is convinced that God, Yahweh, was going to give this land to the Jews. Notice it in verse eight, I know that the Lord has given you the land and that the terror of you has fallen on us.

She doesn't say I know that the Lord has given us the land. She doesn't even consider herself as one worthy to receive that kind of a promise or to even remain alive through the execution of judgment on Jericho.

But I am convinced that Yahweh has given you the land. That means she would have heard of and understood the promise that God made to Abraham and then to Isaac and then to Jacob that Joseph trusted in, that Moses believed in.

So 400 years have passed at least between the giving of that promise to Abraham and this point, she has heard of that promise, she knows about it, it has reached her ears and she is convinced that Yahweh is going to give them this land.

And she is a believer in this Yahweh, this God, before they ever arrived, notice that. She believes in Yahweh before they have even arrived there. She had heard of what God had done to the two kings of the Amorites, to the Red Sea.

This had caused fear and faith in her and she had become a believer before these two men showed up. These two men were there on a reconnaissance mission, not a short-term missions trip. They didn't show up in Jericho and go knocking on doors and say, excuse us, ma 'am, we are from the Yahweh Bible and Tract Society and we're here to talk to you about the state of your soul.

We want you to know that we are planting a civilization right here in your neighborhood and we'd like to know if you would like to join us before we destroy you. That's not what these two men did. When they arrived in Jericho, likely they were sought out by her, she identified them and when they heard this confession, it must have just shocked them to their core.

The whole city had heard, in fact. See, the word had spread. Notice that the inhabitants of the land had melted away. The Lord dried up the water and we heard what you did to the two kings of the Amorites.

Look at verse 11, when we heard of it, our hearts melted and no courage remained in any man any longer because of you. All the inhabitants of the land now are just in trembling at the prospect of what they are sure to meet and this was God's purpose in judging Egypt.

Do you remember that?

Exodus chapter nine, verse 16,. But indeed for this reason, God said to Pharaoh, I have allowed you to remain in order to show you my power in order to proclaim my name.

Throughout all the earth.

This was the reason for the judgment on Pharaoh, for the destruction of Egypt, for bringing them out to the Red Sea, destroying Pharaoh's army. All of this had unfolded so that God could proclaim his name throughout all the earth so that all the nations around there might hear of what God had done, that they might see that, that they might fear that and that they might respond in faith and repentance.

While Rahab had got the message, look at verse nine, I know that the Lord has given you the land and that the terror of you has fallen on us and all the inhabitants of the land have melted away before you.

So God had accomplished his purpose, all the peoples had heard, the nations had heard. When we heard it, our hearts melted and no courage remained in any man any longer because of you. Notice that last sentence in verse 11, the Lord your God, he is God in heaven above.

And on earth beneath.

Wow.

Notice that Rahab does not say, your God is obviously stronger than our God. This would have been the pagan way of thinking. If one nation defeated another nation in battle or did a mighty work that another nation's God could not work, they would think that that God who that nation worshiped was stronger than the God that allowed them to be conquered.

And so they just, in a polytheistic society regarded this pantheon of gods, any one of whom could be worshiped and if one nation conquered another, they'd say, well, that God is obviously stronger than our God, that was the way of thinking.

But Rahab doesn't say, your God is stronger than our gods and therefore I wanna serve your God. Rahab says, your God, he is God in heaven above and on earth beneath, that's everything up and everything down, everything belongs to him.

So he is the only God, this is a confession that God is only one God. Second, he is a promise keeping God, he's gonna give you the land just as he had promised it to Abraham. Nothing is too difficult for him.

In fact, I want you to notice that Rahab is at this moment, believing in the impossible. It was physically, we looked at this a couple weeks ago, it was physically impossible for a nation of wandering nomads who had been circling around the desert for 40 years, untrained in the skills and art of war with no weapons of war or machines of war at all to come up against Jericho and to do any kind of battle against a well fortified frontier city like Jericho was.

It was physically impossible for that to happen. But notice what Rahab is saying, I believe that the Lord is gonna give you the land. She is saying, I believe that God is going to do the impossible. There's no way you can take this city, but that is no problem for your God.

That is her confession. She knew that Jericho would fall and she staked her life on it. She is so convinced that she took in these spies and at risk to herself, she hid them and she kept them and then she sent them away in peace.

I want you to compare that faith to the Exodus generation that came out of Egypt. You see, the generation that came out of Egypt, they had seen, they had all of the promises of God, Abraham, Isaac, Jacob and Joseph.

And they're carrying around a box of bones with them, Joseph, this is a reminder that God is gonna bring us up, he's gonna take us into the land. So for generations, they have heard of this promise. And then that generation sees the rise of Moses and Moses shows up and is able to do miracles.

And then that generation watches all of those 10 plagues unfold on the land of Egypt while they are preserved supernaturally from any of the effects of those plagues. That generation sees the death of the firstborn.

That generation sees God deliver them and through the Red Sea on dry land and destroy all of Pharaoh's army and then provide water out of a rock in the middle of a desert. That generation sees all of those things, all of those miracles, and then they get ready to go up and to possess the land.

Moses sends 12 spies into the land and they come back and what do the spies say? No, we'll never be able to take that. Jericho's too big, the people are too big, they're too mighty, we'll never be able to take that land.

It's impossible, it can't be done. Rahab had not seen any of those things, had she? Never seen a single miracle? Didn't see any of the 10 plagues? She heard about those things.

She saw none of them.

And yet she believed that God would do the impossible. Even though she had not seen any miraculous deeds, she took the bare word of God who had promised them that land and said, I believe that, and I believe that your God is God in heaven,.

Above and on earth beneath.

She saw it, they saw it, the Exodus generation saw it and did not believe, Rahab merely heard about it,.

And she believed.

This should be a reminder to you that miracles do not create faith. They don't create faith, they can't. Atheists would not be convinced that God is real if you were able to do a miracle in front of them.

The Pharisees of Jesus' day were not convinced in what he said and the truthfulness of it. It did not create faith, it did not create repentance in them, even though they saw the miracles that Jesus did.

Even all of those who walked with him in John chapter six, they saw the multiplying of the bread and the fish, and they heard of him walking on the water. They saw his signs. And yet when Jesus pressed upon them the hard truth of their own impenitence and their unbelief, when he pressed that upon them, they walked away.

It did not create faith in them. Because unbelief is never due to a lack of evidence, it is always due to a love for darkness, remember? So all of Jericho, they love their darkness. The report of Yahweh's works was a means by which God saved Rahab.

She heard of what God had done and she believed and responded in faith. And this meant that she would turn from her own people and her own culture, doing those things to the spies and giving them a place to lodge and sending them away in peace was only serving to undermine her own people, her own culture, her own idolatrous neighbors, the people among whom she lived.

Notice her pledge of fealty in chapter two, verse 12. Now therefore, please swear to me by the Lord since I have dealt kindly with you that you also deal kindly with my father's house and give me a pledge of truth and spare my father and my mother and my brothers and my sisters with all who belong to them and deliver our lives from death.

She is convinced that Jericho was gonna fall and that everybody in it would die. And so she knows that she is entrusting herself to Yahweh and to his mercy and to his grace and to his good keeping. And the way to do this is to come before his people and simply cast yourself on their mercy knowing that that is to cast herself on the mercy and grace of God himself.

Verse 14, so the men said to her, our life for yours, if you do not tell this business of ours and it shall come about when the Lord gives us the land that we will deal kindly and faithfully with you.

Then she let them down by a rope through the window for her house was on the city wall so that she was living on the wall. She said to them, go to the hill country so that the pursuers will not happen upon you and hide yourselves there for three days until the pursuers return.

Then afterward, you may go on your way. This is the evidence of her faith. Her obedient action is to preserve their lives. This is why James says, had the harlot also was justified by works when she received the messengers and sent them out by another way.

Verse 17, the men said to her, we shall be free from this oath to which you have made us swear unless when we come into the land, you tie this cord of scarlet thread in the window through which you let us down and gather to yourself into the house, your father, your mother, your brothers and all your father's household.

It shall come about that anyone who goes out of the doors of your house into the street, his blood shall be on his own head and we shall be free. But anyone who is with you in the house, his blood shall be on our head if a hand is laid on him.

But if you tell this business of ours, then we shall be free from the oath which you have made us swear. Now comment here just a moment on the scarlet thread. She put that in the window, it says later on, she put that in the window and remember, she kept it there the entire time that Israel was outside walking around the city walls.