Question XLV. Who [were they that] preserved Rahab, and her kinsfolk and goods?

Threefold [were they] who preserved her and her kinsfolk, her connections, and household, and all the furniture and whatever other unfixed resources. First, all the victorious Israelites, in that they held their hands off from them. Secondly, the spies, those young men, of whom so much [was said] in ch. 2, especially q. 3; for these led out of the city — now on the very point of perishing — both them and their goods (vv. 22 and 23). Thirdly, Joshua, and indeed most of all, as is signified in this chapter. For, first, when he promulgated the law of the anathema to all the people, he expressly provided for Rahab herself, and her kinsfolk and goods — and indeed with a signal remembrance and praise of her benefit toward the people (v. 17). Then, when Jericho was falling from its high summit, and it was now to be rushed upon by all, and raged against with sword and flame, he most earnestly admonished the spies themselves to preserve Rahab, with all her people, whole and roofed — and that by casting upon them the sacrosanct religion of the oath (v. 22). Thirdly, at last, at v. 25, it is said, But Rahab the harlot, and the house of her father, and all that she had, Joshua made to live. And this Radak [R. David Kimhi] thinks Joshua did by supplying Rahab with food and all necessaries; other Rabbis (of whom also below, q. 49) [think it was done] by taking her to wife — because [they hold] the Hebrew word becheiah [i.e. הֶחֱיָה, hiphil of חָיָה “to live”], pertaining to the propagation of seed, is an argument that the first mother of all, [she] who was named from that word, [was] Eve [Heua, חַוָּה]. But this latter [view] is most false, as will become clear below, in [the treatment of] Rahab’s marriage. The former, indeed, [is] true, as is clear from Josephus’s words adduced at the end of the previous question. Yet Joshua is more truly and simply to be understood [thus]: “life” — properly, chavah [חָיָה, chayah] is “to live,” and in the hiphil, bechuah [הֶחֱיָה, hecheyah] is “to make live.” Secondly, the Seventy [LXX] render [it] ἐζώγρησεν [ezōgrēsen, “he took/saved alive”], of which word I spoke in chapter two, question eight. Thirdly: then here, on account of the anathema, all are said to be slain and slaughtered — one [company] alone excepted, namely Rahab with her people, because Joshua made her to live. And he did this not only in that common way, of which above — that he did not kill them by his own hand — but in another far greater [way]: namely, that by his imperial command and authority he warded off the swords of all from their bodies, [and] held back the hands of all. And in that he then made them to live in this way, he seems deservedly to have given life likewise to all their posterity — which proved most long-lasting and most splendid: in which [posterity], since CHRIST also, our Lord and Saviour, is [numbered], JESUS assuredly made JESUS to live — as to the flesh, namely, which he here deigned to take from Rahab, of this stock (Matt. 1). And here [is] a most beautiful type of our true Joshua [Jesus], who gives life both bodily and spiritual (as to his divinity) to Rahab herself, and to all — corporeal life; not only by not snatching away that [life] which they already have from elsewhere, but by bestowing [it] and effecting that those who never lived may live, and, living, be preserved. He, as to his sacred humanity also, gives spiritual life to all who believe in him and live in accord with his laws — here indeed grace, afterward glory and felicity; and he gives [it] in that way I already said, namely by effecting that those who never lived such a life, and could not live apart from him, may live — and live everlastingly. O great Joshua, O truest and most powerful giver and preserver of life, in the number of those to whom thou grantest such and so blessed a life, set me, I beseech thee. I am a sinner. And Rahab [was] a sinner. I have lived hitherto dissolutely, slothfully, wickedly. Had not Rahab’s father, mother, brothers, and those other Jerichoites and her kin also lived so? Yet Joshua made them all to live; wilt thou deliver me to death? Far be it, my Lord, my Saviour! That is contrary to thy mercy, alien from thy goodness. Nay rather, come with me, all sinners: let us enter Rahab’s house — the holy, Catholic Church, I mean. They will rage, they will slay and slaughter — all the swords that are outside and around it; streams of blood will run down, [and] no pardon for anyone: no salvation. But all of us, as many as shall have willed to be in this house, Joshua will make to live — so that now [it may be said]: Eve [Eua] [is] Maveth [מָוֶת, “death”], and Joshua is Machieh [מְחַיֶּה, mechayeh, “the giver of life”]: that is, “Though there be death, JESUS [is] the giver of life.”