Hebrews 11:31

31. Rahab showed her "faith" in her confession, Jos 2:9, 11, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath." the harlot--Her former life adds to the marvel of her repentance, faith, and preservation (Mt 21:31, 32). believed not--Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel (Jos 2:8-11). received--in her house (Jos 2:1, 4, 6). with peace--peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (He 11:17, 31) for the power of faith, as James (Jas 2:21, 25; see on Jas 2:21; Jas 2:25) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" (Ga 5:6).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 31. By faith the harlot Rahab. She resided in Jericho, Josh 2:1. When Joshua crossed the Jordan, he sent two men as spies to her house, and she saved them by concealment from the enemies that would have destroyed their lives. For this act of hospitality and kindness, they assured her of safety when the city should be destroyed, and directed her to give an indication of her place of abode to the invading Israelites, that her house might be spared, Josh 2:18,19. In the destruction of the city, she was accordingly preserved, Josh 6. The apostle seems to have selected this case as illustrating the nature of faith, partly because it occurred at Jericho, of which he had just made mention, and partly to show that strong faith had been exercised not only by the patriarchs, and by those who were confessed to be great and good, but by those in humble life, and whose earlier conduct had been far from the ways of virtue. Calvin. Much perplexity has been felt in reference to this case, and many attempts have been made to remove the difficulty. The main difficulty has been that a woman of this character should be enumerated among those who were eminent for piety; and many expositors have endeavoured to show that the word rendered harlot does not necessarily denote a woman of abandoned character, but may be used to denote a hostess. This definition is given by Schleusner, who says that the word may mean one who prepares and sells food, and who receives strangers to entertain them. Others have supposed that the word means an idolatress, because those devoted to idolatry were frequently of abandoned character. But there are no clear instances in which the Greek word and the corresponding Hebrew word----is used in this sense. The usual and the fair meaning of the word is that which is given in our translation, and there is no good reason why that signification should not be retained here. It is not implied by the use of the word here, however, that Rahab was an harlot at the time to which the apostle refers; but the meaning is, that this had been her character, so that it was proper to designate her by this appellation.

In regard to this case, therefore, and in explanation of the difficulties which have been felt in reference to it, we may remark,

(1.) that the obvious meaning of this word here and of the corresponding place in Josh 2:4 is, that she had been a woman of abandoned character, and that she was known as such. That she might have been also a hostess, or one who kept a house of entertainment for strangers, is at the same time by no means improbable, since it not unfrequently happened, in ancient as well as modern times, that females of this character kept such houses. It might have been the fact that her house was known merely as a house of entertainment that led the spies who went to Jericho to seek a lodging there. It would be natural that strangers coming into a place should act in this respect as all other travellers did, and should apply for entertainment at what was known as a public house.

(2.) There is no improbability in supposing that her course of life had been changed either before their arrival, or in consequence of it. They were doubtless wise and holy men. Men would not be selected for an enterprise like this in whom the leader of the Hebrew army could not put entire confidence. It is not unfair, then, to suppose that they were men of eminent piety as well as sagacity. Nor is there any improbability in supposing that they would acquaint this female with the history of their people, with their remarkable deliverance from Egypt, and with the design for which they were about to invade the land of Canaan. There is evidence that some such representations made a deep impression on her mind, and led to a change in her views and feelings, for she not only received them with the usual proofs of hospitality, but jeoparded her own life in their defence, when she might easily have betrayed them. This fact showed that she had a firm belief that they were what they professed to be---the people of God--and that she was willing to identify her interests with theirs.

(3.) This case--supposing that she had been a woman of bad character, but now was truly converted--does not stand alone. Other females of a similar character have been converted, and have subsequently led lives of piety; and though the number is not comparatively great, yet the truth of God has shown its power in renewing and sanctifying some at least of this, the most abandoned and degraded class of human beings. "Publicans and harlots," said the Saviour, "go into the kingdom of God," Mt 21:31. Rahab seems to have been one of them; and her case shows that such instances of depravity are not hopeless. This record, therefore, is one of encouragement for the most abandoned sinners; and one too which shows that strangers, even in a public house, may do good to those who have wandered far from God and virtue, and that we should never despair of saving the most abandoned of our race.

(4.) There is no need of supposing that the apostle in commending this woman approved of all that she did. That she was not perfect is true. That she did some things which cannot be vindicated is true also--and who does not? But admitting all that may be said about any imperfection in her character, (comp. Josh 2:4,) it was still true that she had strong faith--and that is all that the apostle commends. We are under no more necessity of vindicating all that she did, than we are all that David or Peter did--or all that is now done by those who have the highest claims to virtue.

(5.) She had strong faith. It was only a strong belief that Jehovah was the true God, and that the children of Israel were his people, which would have led her to screen these strangers at the peril of her own life; and when the city was encompassed, and the wails fell and the tumult of battle raged, she showed her steady confidence in their fidelity, and in God, by using the simple means on which she was told the safety of herself and her family depended, Josh 6:22,23.

With them that believed not. The inhabitants of the idolatrous city of Jericho. The margin is, "were disobedient." The more correct rendering, however, is, as in the text, believed not. They evinced no such faith as Rahab had, and they were therefore destroyed.

Received the spies with peace. With friendliness and kindness, Josh 2:1, seq.

(c) "Rahab" Josh 6:23

Albert Barnes, 1834 · public domain

Verse 31 The harlot Rahab perished not - See this account Jos 2:1, Jos 2:9, Jos 2:11, and Jos 6:23, where it is rendered exceedingly probable that the word זונה zonah in Hebrew, and πορνη in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Mat 1:5. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance. Received the spies with peace - Μετ' ειρηνης· The same as בשלום beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: Και ἑτερᾳ ὁδῳ εκβαλουσα, and sent them out another way.

Adam Clarke, 1831 · public domain