A twofold manner is shown in the text. One (v. 23): They made Israel to remain outside the camp — namely her, that is, Rahab, and her kindred. The other (v. 25): into the camp of Israel, into the midst of the holy people, they led her, where she dwelt with her people even unto the present day. Of the former, Abulensis indicates two causes: namely, that she was led out of the Jerichoite city not into the Israelites’ camp, but into a place situated outside the camp — either that she might wait there for a while, until, the destruction and burning of the city being complete[d], a suitable tent in the camp, and the other necessaries, might be prepared for her; or that she, together with all her people, might be expiated from the former rite and contagion of Gentilism. And these reasons are the more approved by the Jewish Rabbis, and by our [Christian] teachers, from Num. 6, v. 9; ch. 12, v. 14; ch. 31, v. 19. And I could not express it better than in the language of Masius — and the matter is then as pleasant to know as it is useful. “Moreover,” he says, “that Rahab is placed outside the camp with her people, this pertains to religion, as the Hebrews say. For although she had long since worshipped the faith of the Israelites in her mind, as we heard above, yet she had not yet given in her name by solemn profession. And this, when it shall have been done, she will dwell among the Israelites.” This [is], roughly, Kimhi [Radak]. No Israelite, certainly, was ignorant that Rahab, with her kindreds, was a foreigner. But whether they had ceased to worship strange gods, and had received the law of Moses, this was not widely known. For this, it was needful to be initiated not by faith alone, but also by sacred rites, before one should be reckoned in the number of the people of God. For although women were not circumcised, yet it is certain that by other ceremonies they were wont, as it were, to be dedicated to God, when names were imposed upon them. And God willed the camp to be esteemed holy — as [a place] in which he himself moved in their midst, since in the ark he dwelt as in a kind of headquarters [prætorium]. For the opinion of his presence brought religion likewise to the whole people, since each thought himself to be perpetually in the sight of the divine Majesty. And for the sake of confirming and increasing this opinion in the minds of the people, those laws especially were instituted concerning segregating and removing from the camp whoever were affected by certain diseases, and polluted by certain uncleannesses — [things] which are written in [the book of] Numbers. For [the reason] which is subjoined openly shows this — namely, because the Lord himself dwelt in the camp. To the same [purpose] looks also this, that a soldier returning from the slaughter of the Midianites — although [it was] accomplished by God’s own command — must remain seven full days outside the camp, and is not admitted within, unless in the meantime he be twice expiated. It is no wonder, then, if men now coming fresh from the impious worship of the gods are removed from the camp. And another reason too comes in here, why these should be prohibited for a while from the sacred assembly. Namely, by that very thing the dignity of true religion was preserved to them; and, on the contrary, the unworthiness — or rather the baseness — of superstitions was declared: since [those] foreign to the Israelite rites and sacred things were kept off, as profane, from the camp, as [from] a sacred assembly. Nor indeed is there doubt that this fired their souls not a little, and kindled [them] with a greater longing to take up the worship of the true God, and pure religion. Just as also that better discipline of the ancient Church did indeed admit the lapsed, as they called them — yet neither quickly nor rashly — to its communion: of which matter the most learned epistles of the divine Cyprian are full. But you will say: was not that crowd of the Egyptians, which followed the Israelites as they departed, [also] removed from the camp — [the camp] in which, nevertheless, GOD even then declared his presence: by day, indeed, through the pillar of cloud; but by night, of fire? But it is answered: only after the ark was at length built and consecrated, and a fixed plan for making the camp designated, did God will himself to be esteemed peculiarly present in the camp. And therefore, before[hand], nothing was established concerning the holiness of the camp. Nor indeed is there doubt that those Egyptian companions, at Mount Sinai, were partly initiated into the Hebrew sacred rites by circumcision, and gave in their name to God; [while] others were thereafter wholly excluded from the communion of the camp, and cast back into Egypt. But indeed, from these things anyone can clearly understand how greatly God abhors the camps of our armies: from which not only are the profane not removed — for [otherwise] they would remain deserted
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deserted and empty — but it is even held a reproach to display any piety and religion, whether in words or in deeds; and not to defile oneself, with great zeal, with every kind of crime. But what outcomes of things follow [from this], no pious [man] fails to see, with the utmost grief of soul.