Exegetical and Hermeneutical Commentary of Hebrews 11:31

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

31. By faith ] Jos 2:9-11, “The Lord your God, He is God.”

the harlot Rahab ] So she is called in Jos 2:1; Jas 2:25, and it shews the faithfulness of the sacred narrative that her name is even introduced as well as that of Ruth, a Moabitess, in the genealogy of our Lord (Mat 1:5). The Targum softens it down into “innkeeper” and others render it “idolatress.” Her name was highly honoured by the Jews, who said that eight prophets among them Baruch, Jeremiah, and Shallum were descended from her, and the prophetess Huldah. Megillah f. 14. 2.

that believed not ] Rather, “that were disobedient.”

Fuente: The Cambridge Bible for Schools and Colleges

By faith the harlot Rahab – She resided in Jericho; Jos 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; Jos 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 endeavored 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 – zownah – is used in this sense. The usual and the fair meaning of the word is what 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 Jos 2:6 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 travelers 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 defense, 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; Mat 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, (compare Jos 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 Yahweh was the true God, and that the children of Israel were his people, which would have led her to screen the strangers at the peril of her own life; and when the city was encompassed, and the walls 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; Jos 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; Jos 2:1 ff.

Fuente: Albert Barnes’ Notes on the Bible

Heb 11:31

Rahab

Rahab

1.

Think what a moral mixture the human heart may hold, what a mass of contradictions it is! Rahab, loyal lover to her kindred, traitor to her king, gifted with insight above her fellow-citizens, yet exposing herself to the scorn of man, possessed of a crude faith, yet selling her honour for gain l Surely the warp of heaven and the woof of hell were never woven together more strangely. Surely there never was such a peculiar character thrown off from the loom of life. But no, such contradictions are common, and that may be one of the reasons why her name is left on record. How many men do you know who are of perfectly simple moral character, who act from one motive, who are dominated by a single passion, whose conduct, under given circumstances, you can infallibly calculate? How many saints do you know who bear on them no traces of sin? How many sinners who show signs of nothing else? The best have their weak points: the worst retain some features of good.

2. Observe how independent religion may be of morality, how strong a hold faith in God may have in those on whom righteousness have a most imperfect grasp. Rahabs faith still held; while of her morals the less said the better. This is the perplexity of the present time, that so many men are honestly and ardently in love with goodness, and are yet able to do without God; and the converse, that a man may have faith in God and yet be wicked. Religion and righteousness are two different things, though ultimately one. They satisfy different needs of our nature. We may seek God for shelter. A man finds the world crumbling beneath his feet and he hides himself in the Eternal; or he is oppressed by the meagreness of his range of vision, and he flees to Him in whom there is no darkness at all; or he is crushed by pain, or he seeks help from Him who bears the cares of the world, and who can bring peace in the midst of sorrows. But morality! That is the souls working day and loins must be girded. Rest here means idleness, apathy, death, Moral progress must be struggled for; advance in purity implies a hotly-contested race. Religion brings rest; morality means toil. The noble, impassive soul, strong in affection but weak of will, makes much of religious help and consolation. He is not dishonest, but the ideal has never dawned on him of religion and morality clothed in double raiment, offering at the altar, body, soul and spirit.

3. Notice the power of even a rudimentary faith. In Rahabs case, a little religion went a long way. As some one says, faith is the one before the ciphers on the cheque presented at the bank of heaven. It is the beginning of all virtues. It may be crude at first, but it cannot continue so; for it brings the Spirit of God into the heart. The harlot Rahab, by her crude faith, stepped forth from the ranks of heathendom; and so the most disgraced child of man can be rescued from his sin, through faith in God. (A. Martin, M. A.)

Rahabs faith:

Some lessons of the story lie on its surface. How the publicans and the harlots may enter the kingdom of God before Sadducee and Pharisee–not in their sins, but washed from them, and inclined towards the possibilities of grace by the very fact that at least self-satisfaction is impossible–that at least boasting is excluded. Also we find here the recognition of a very imperfect knowledge and a very elementary faith, as having in it the root of the matter if it will but work. What was Rahabs knowledge, what was Rahabs faith, when she received the two Hebrew spies, hid them from discovery, and sent them out by another way? What Rahab knew was only this–that the God of Israel had wrought a great deliverance for His people, first in the exodus from Egypt, then in the wars of the march, and that evidently no power could stand against Him–she and her nation were foredoomed to discomfiture before this mighty God and this favoured race. Upon this small and elementary foundation of dogmatic truth was reared the superstructure of a changed and transformed life. She received with peace, with friendliness and hospitality, the emissaries of the invading people, protected them with ready inventiveness from the instant search and pursuit of her king–and was herself, in the terrible slaughter of her countrymen, incorporated, with all her house, into the conquering race, to become the ancestress, as St. Matthew teaches, of king David, and of the Messiah Himself. It would be a mistake, at anachronism, to apply to a dweller in one of the old Canaanite cities, amidst the worshippers of false and cruel deities, destitute of one ray either of law or gospel light, principles of conduct and character which we owe to the revelation of all truth and all duty by our Lord Jesus Christ. The Epistle is contented to say only this, Behold in the example of this woman the working of that faith which grasps the unseen. Behold the action of faith upon evidence presented and upon an alternative of conduct. Behold the inference of truth honestly drawn, and the preference, on the strength of it, of the future to the present. Behold, St. James adds, how faith differs from opinion, and evidences its existence by the sign of work. The hearts of other inhabitants of Jericho were melting, she tells us, with the terror of Israel–she alone acted upon the conviction and added another element to the great cloud of witnesses. We all see why the apostle should have singled out for mention the faith of this woman of Canaan. She was an instance of faith lifting a life out of the prejudices and partialities of birth and companionship, and making it willing, at the call of duty, to seek a new kindred and a new citizenship, amongst strangers, amongst aliens–if need be, amongst enemies. Her example is like that of Abraham leaving his birthplace, of Moses forsaking his palace–like these, yet, in degree, rising above them. For Abraham pitched his tent not amongst foes–and Moses, in renouncing the land of his adoption, returned to the citizenship of his birth and of his ancestry. She cast herself upon a hostile race, and had to unlearn every association, every habit, every feeling of the past. Thus might it be, at no distant day, with these Christians of Palestine. They were to suffer the sword of Rome to fall upon apostate Jerusalem–they were to raise no arm in her defence–on the contrary, when they saw her compassed with armies, when they saw the abomination of desolation stand in her holy place, they were to recognise the predicted token, and themselves to flee to the mountains. Christ must be more than country to those who would be worthy of Him. (Dean Vaughan.)

Rahabs faith

I. SAVING FAITH.

II. A SINGULAR FAITH.

III. A STABLE FAITH, which stood firm in the midst of trouble.

IV. A SELF-DENYING FAITH.

V. A SYMPATHISING FAITH. Desired mercy for her relations.

VI. A SANCTIFYING FAITH. (C. H. Spurgeon.)

Rahab

I. SHE POSSESSED SINGULAR FAITH.

1. She received no instruction from her parents.

2. She was not in a believing country.

3. Her means of knowledge were very slender; and therefore, the food of her faith was comparatively scant.

4. Perhaps the most wonderful thing about her faith was that she should be a woman of such a character. She was apparently the most unlikely person to become a believer in Jehovah. She was a harlot, a woman that was a sinner, and universally known to be such.

5. The subject of her faith was difficult.

II. HER FAITH WAS ACTIVE.

1. It was active mentally. When she believed, she began to think.

2. Her faith was active in her own sphere. Home duties are one of the very best forms of the activity of faith, especially in Christian women.

3. She did all this to the best of her ability, and she used her common sense.

4. She was also active at great risk.

III. RAHABS FAITH WAS MARRED WITH GROSS WEAKNESS. She lied unto the men who came to the door to seize the spies. There were, no doubt, in her conscience indistinct glimmerings of an idea that to lie was an evil thing, but, nevertheless, her surroundings prevented her clearly knowing it as we know it. To this very day among many orientals it is far more usual to lie than to speak the truth. You must judge individuals from their own standpoint, and consider their circumstances, or you may do them an injustice. I am not going to excuse Rahabs lie. A lie in Rahab, or in Abraham, is as bad as in any one else; but in this case there is this to be said, she had not been taught, as most of us have been, that a lie is a degrading sin. Her fault was by no means one which we can afford to throw stones at; avoid it carefully, but do not censure it self-complacently.

IV. Rahabs was A FAITH THAT WAS NOT ABOVE THE USE OF OUTWARD SIGNS AND SEALS. There are persons in the world who altogether despise the outward ordinances; they may be good, but they are not wise. Rahab first of all required from these spies an oath that they would preserve her, and next they gave her a token, a scarlet line, which was to be hung up in her window. This was the blood red flag of Israel. Was it not hoisted on the Passover night, so that the angel might pass by and deliver the people?

She felt great comfort when she had placed the token in her window. She was not superstitious; she did not believe that anything mystical was in the red cord, but she put it there, because she had been told to do so. Now, the highest faith in Christ is perfectly consistent with the obedient use of Christian ordinances.

V. HER FAITH WAS SAVING FAITH. I have shown how it was grievously marred, but it was effectual notwithstanding. So, true faith in Christ, despite its weakness, will save us, separate us from the world, join us unto Gods Israel, give us kinship with the Lord Jesus Christ; and what higher dignity is it possible to receive?

VI. HER FAITH BECAME WITH GOD ACCEPTABLE, SO THAT SHE WAS THE MEANS OF THE SALVATION OF OTHERS. Oh, I like this in Rahab, that she did not bargain for her own safety alone. Her sin had not hardened her heart as sin does in many cases. She thought of her father, and her mother, and her brothers, and her sisters. Now, wherever there is a real child of God there will be anxiety for his family. If you do not want to have)our children saved, you are not saved yourself. (C. H. Spurgeon.)

Sovereign grace:

Observe here

1. The person spoke of, Rahab, a Gentile, an Amorite, an harlot, who kept a victualling house in Jericho, and so was both harlot and hostess, defiled both in body and mind with idolatry and adultery.

2. What is spoken of her: she believed. Behold here a blessed instance

(1) Of the sovereignty and freedom of Gods grace.

(2) Of the power and efficacy of Divine grace, in calling and converting a person given up by her own choice to the vilest of sins; but no sinner nor sin is to be despaired of, in whose cure sovereign grace is engaged.

3. The effect and fruit of her faith, she received the spies with peace; that is, entertained them safely.

4. The benefit and advantage she received by her faith, she perished not; that is, when the credulous and idolatrous people of Jericho were destroyed, she and her family were preserved.

From the whole learn

1. That God is ready to show wonderful mercy to penitent sinners, if they return to Him and believe in Him, how great soever their sins have formerly been.

2. That true faith, wherever it is, will show itself by some eminent effect, and notable fruits of it.

3. That the rewards of faith are excellent and truly glorious; as she was preserved from the common ruin at Jericho, so shall all believers be saved from the wrath and destruction which shall come ere long upon the impenitent and unbelieving world. (W. Burkitt, M. A.)

Faith recognised and rewarded in the unworthy

I. AN ILLUSTRATION OF THE NATURE OF FAITH.

1. The character and circumstances of Rahab show that faith is not necessarily a Christian grace.

2. Her faith was but the reasonable acting of a thoughtful mind.

3. Its reality proved itself by works.

II. AN ILLUSTRATION OF GODS FAITHFULNESS.

1. Gods ready response to true faith, though it be characterised by ignorance and unworthiness.

2. This is seen in the remarkable preservation of Rahab.

3. And in her abundant reward for all her faith had hazarded in His cause.

III. AN ILLUSTRATION OF THE CONVERTING POWER OF FAITH IN GOD.

1. It separated her in character and doom from all her surroundings.

2. It made her the means of preserving all her kindred.

3. It allied her, an outcast Gentile, with the people of God. (C. New.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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 zonah in Hebrew, and 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 Mt 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.] ‘ The same as beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: , and sent them out another way.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

By faith the harlot Rahab perished not with them that believed not; by the same gospel faith Rahab, who, as the Jews read the word, Jos 2:1, ; was an hostess, and kept a house of entertainment, and so came to lodge the spies; or, as the Septuagint read it, and the Holy Ghost confirms it here, and Jam 2:25, was a public harlot, who gat her livelihood by the prostitution of her body, as well as the sale of meat and drink: so notorious a sinner as she, and a Canaanite too, was preserved from the destruction that was inflicted by the Israelites on the unbelieving and disobedient inhabitants of Jericho, being, after her exclusion out of the camp, in order to a legal purifying, admitted into Gods church, and honoured by him to be a mother in Israel, from whom the Messiah should descend, Jos 6:23,25.

When she had received the spies with peace: the full proof of her being a believer, was her entertaining of the spies sent from Joshua to Jericho, preserving them when sought for, and dismissing them, advising them what they were to do in order to their safety, Jos 2:3,10, to the end. The ground of all this, was her faith in Gods promise of giving Canaan to Israel, confirmed by the great works she heard God had done for them, and her own expectation of good only in the portion of Gods people, to whom she desired to be united, which was afterwards accomplished. Neither doth Paul and James contradict each other concerning her faith and works, Jam 2:25; for she was empted from destruction by the same faith by which she was justified; and her faith was justified to be sound and true, by her carriage to the spies, for it was a full demonstration of her faith in God.

Fuente: English Annotations on the Holy Bible by Matthew Poole

31. Rahab showed her “faith”in her confession, Jos 2:9;Jos 2:11, “I know thatJehovah hath given you the land; Jehovah your God, is God in heavenabove, and in earth beneath.”

the harlotHer formerlife adds to the marvel of her repentance, faith, and preservation(Mat 21:31; Mat 21:32).

believed notGreek,“were disobedient,” namely, to the will of God manifestedby the miracles wrought in behalf of Israel (Jos2:8-11).

receivedin her house(Jos 2:1; Jos 2:4;Jos 2:6).

with peacepeaceably;so that they had nothing to fear in her house. Thus Paul, quoting thesame examples (Heb 11:17; Heb 11:31)for the power of faith, as James (Jas 2:21;Jas 2:25; see on Jas2:21; Jas 2:25) does forjustification by works evidentially, shows that in maintainingjustification by faith alone, he means not a dead faith, but “faithwhich worketh by love” (Ga5:6).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

By faith the harlot Rahab,…. The Targum on Jos 2:1 calls her , “a woman, that kept a victualling house”: this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, “a seller of food”: and even the Hebrew word , is so explained by a considerable Jewish writer p; and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon’s marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say q that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness,

, “she played the harlot”; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in Jas 2:25 and so in the Septuagint in Jos 2:1. Rachab, which exactly answers to the Hebrew word

, Jos 2:1 and by Josephus r “Rachabe”. This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she

perished not with them that believed not; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul’s receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ:

when she had received the spies with peace; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to Jos 2:1. The Jews s say one of them was Phinehas, the son of Eleazar, the high priest; and others t of them say they were Phinehas and Caleb.

p R. Sol. Urbin. Ohel Moed, fol. 24. 1. q T. Bab. Zebachin. fol. 116. 2. Shalshalet Hakabala, fol. 7. 2. r Antiqu. l. 5. c. 1. sect. 2. s Laniado in Josh. ii. 1. t Tanchuma apud Masum in ib.

Fuente: John Gill’s Exposition of the Entire Bible

Having received the spies with peace ( ‘ ). First aorist middle participle of , to welcome (Luke 10:8; Luke 10:10). is an old compound (, Ga 2:4), used of scout or spy, in LXX, here only in N.T.

Fuente: Robertson’s Word Pictures in the New Testament

1) “By faith the harlot Rahab,” (pistei hraab he porne) “Through faith the prostitute Rahab,” the one who, like the fallen Samaritan woman, had lived a morally degrading life, but had her entire course of life changed when she met and trusted Jesus Christ, Joh 4:15; Joh 4:28-30; Joh 4:39; Christ came to redeem men from all sins thru faith in his blood, Isa 1:18; Isa 53:4-6; Rom 3:25; Tit 2:14.

2) “Perished not with them that believed not,” (ou sunapoleto tois apeithesasin) “Did not perish with those disobeying,” those being unpersuaded; She lived by faith, accepting the promise made to Abraham, Isaac, and Jacob, regarding both personal redemption and a homeland covenant, so that she was Divinely protected from physical death that came untimely to many of her unbelieving, doubting contemporaries, Jos 2:9-11; Jos 6:21; Jos 6:24.

3) “When she had received the spies with peace,” (deksamene tous kataskopous met’ eirenes) “After she had received the spies with peace,” protected them, not given them over as enemies to her country. This is as a friend risking his life for a friend, Jos 6:23; Jos 6:25; Jas 2:25.

Fuente: Garner-Howes Baptist Commentary

31. By faith the harlot Rahab, etc. Though at the first view, this example may seem, on account of the meanness of the person, hardly entitled to notice, and even unworthy of being recorded, yet it was not unsuitably, nor without reason, adduced by the Apostle. He has hitherto shown that the Patriarchs, whom the Jews most honored and venerated, did nothing worthy of praise except through faith; and that all the benefits conferred on us by God, even the most remarkable, have been the fruits of the same faith: but he now teaches us, that an alien woman, not only of a humble condition among her own people, but also a harlot, had been adopted into the body of the Church through faith.

It hence follows, that those who are most exalted, are of no account before God, unless they have faith; and that, on the other hand, those who are hardly allowed a place among the profane and the reprobate, are by faith introduced into the company of angels.

Moreover, James also bears testimony to the faith of Rahab, (Jas 2:25,) and it may be easily concluded from sacred history, that she was endued with true faith; for she professed her full persuasion of what God had promised to the Israelites; and of those whom fear kept from entering the land, she asked pardon for herself and her friends, as though they were already conquerors; and in all this, she did not consider men, but God himself. The evidence of her faith was, that she received the spies at the peril of her life: then, by means of faith, she escaped safe from the ruin of her own city. She is mentioned as a harlot, in order to amplify the grace of God.

Some, indeed, render זונה a hostess, as though she kept a public house, or an inn; but as the word means a harlot everywhere in Scripture, there is no reason why we should explain it otherwise in this place. The Rabbis, thinking it strange and disgraceful to their nation, were it said, that the spies entered into the house of a harlot; have invented this forced meaning. (234) But such a fear was groundless; for in the history of Joshua, this word, harlot, is expressly added, in order that we may know that the spies came into the city Jericho clandestinely, and concealed themselves in a harlot’s house. At the same time this must be understood of her past life; for faith is an evidence of repentance.

(234) And it has been adopted by many of the German divines, who seem in many instances to follow any vagary, Rabbinical or heathen, rather than the word of God. There is nothing in Scripture that countenances this notion. The word is never used in the sense of a hostess: and the ancient versions ever render the Hebrew word by πόρνη, a harlot. — Ed

Fuente: Calvin’s Complete Commentary

(31) That believed not.Bather, that were disobedient (see Heb. 3:18; Heb. 4:6; Heb. 4:11). To her and to her countrymen alike had come the knowledge of what the Lord had done for Israel (Jos. 2:10). She recognised from these signs, and acknowledged, the supremacy of Jehovah (Heb. 11:11), and she cast in her lot with His servants; the men of Jericho continued in their disobedience, and perished (Jos. 6:21). Through faith, therefore, a despised heathen woman became united with the people of God. With such an example these more detailed histories may fitly close.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

31. Harlot Styled an innkeeper in the Chaldee paraphrase, and in the Arabic translation. And this interpretation has been followed by some commentators, including Adam Clarke. But both the Hebrew word and this Greek term, used also by St. James, (as also abundantly by Clement of Rome in his epistle,) are unequivocally harlot. There is no reasonable doubt that she belonged to a class of courtezans consecrated to Ashtaroth, the goddess of impure love. This obscene idolatry had its centre in Phoenician Sidon, and spread itself through Canaan during the residence of Israel in Egypt. It took its origin in adoration of the generative power of nature, implying a worship of the sun as source of generation, and of his queen, the moon. It had its stately houses of abode, where licentiousness was consecrated as a religious rite. It induced the wandering traveller to enter, furnishing both refuge and license. Hence, doubtless, Rahab was both hostess and harlot. Hers was a repentant faith in Jehovah, according to her own words, (Jos 2:11,) “Jehovah your God, he is God in heaven above, and in earth beneath.” She perished not in the terrible destruction of Jericho; she married a Hebrew, became mother of Boaz, and ancestress of Jesus. Note on Mat 1:2.

With peace Perhaps by a welcoming salam preparatory to her forsaking the base rites of Ashtaroth and becoming a pure worshipper of Jehovah.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘By faith Rahab the harlot did not perish with those who were disobedient, having received the spies with peace.’

And there was another who had the same faith as Israel that God would deliver Jericho into the hands of Israel, a Gentile who became one with Israel (Jos 6:25), Rahab the prostitute inn-owner. She listened to what she was told of the promises of God, and by faith received the spies as friends, and refused to join in with the disobedience of her fellows, thus escaping destruction. Both Israel and this God-fearing Gentile believed God at this same time. And through her faith her life was changed. She, and probably her whole family, became one with the people of God because she believed His promises. ‘Received the spies with peace.’ That is as a welcome friend and not an enemy. If the Rahab through whom Boaz the ancestor of David was born was the same Rahab (see Mat 1:5; the fact of the mention of the unusual mention of a woman’s name confirms that she was a well known woman) she also became the ancestress of Christ.

An adulterous innkeeper who was part of the larger idolatrous and unbelieving mass of people, who by faith turned to God from idols to serve the living and true God, would be seen as a perfect example of those Gentiles who in the writer’s time did exactly the same. For that was how the Gentile world appeared to believers; idolatrous, adulterous and unbelieving. Her turning to God and coming within the covenant was a sign of God’s welcome for all Gentiles who would seek Him truly.

So were his readers, both Jew and Gentile, to hear and believe the words of God and be true to the people of God in the face of all opposition.

Fuente: Commentary Series on the Bible by Peter Pett

The Testimony of Rahab in the Book of Joshua – Heb 11:30 records the testimony of Rahab as she feared God and hid the Israeli spies. Heb 11:30 reflects the theme of Heb 10:19 to Heb 11:40, which is perseverance in our divine service.

Heb 11:31  By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

Heb 11:31 Comments – Heb 11:31 gives us the testimony of Rahab’s faith in God. The story of Rahab the harlot is recorded in Jos 2:1-21; Jos 6:17; Jos 6:22-25. When we compare the references to Rahab in Heb 11:31, there is an emphasis made about her faith in God, which is a condition of the heart. This reflects the theme of Hebrew. The epistle of James emphasizes the believer’s works as a part of his perseverance in sanctification. Therefore, the reference to Rahab in Jas 2:25 reflects upon her works. She does make confession of faith in YHWH as the true God in Jos 2:9-11.

The receiving of spies seems to be the demonstration of and perfecting of, her faith in God (See Jas 2:25). In other words, she has confessed that the Lord was God in Jos 2:11, but this act demonstrated her faith in the God of Israel, just as God told Abraham that his act of faith in offering up Isaac was evidence of his faith (Gen 22:12).

Jas 2:25, “Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?”

Jos 2:11, “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.”

Gen 22:12, “And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Heb 11:31. By faith the harlot Rahab She believed in the God of Israel, who had done so great things for his people; and therefore she entertained the spies who were sent to search the land. See on Jos 2:10-11.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 11:31 . The example of the Gentile woman Rahab , Jos 2 ; Jos 6:17 ; Jos 6:22 ff. Her conduct had proceeded from the recognition that the God of the Israelites is a God in heaven and upon earth, and from the confidence thereon based, that this God would lead them to victory. Comp. Jos 2:9 ff.

] Comp. Jas 2:25 ; Clem. Rom. ad Cor . c. 12. The epithet is to be left in its literal sense. To interpret it, with Jac. Cappellus, Valckenaer, Heinrichs, and others, after the precedent of the Chaldee paraphrase and the Arabian version, by the hostess , or, with Hofmann, the harlots’ hostess , or, with Braun and others, the heathen woman , or finally, with Koppe (in Heinrichs) and others, the idolatress , is arbitrary. The designation of Rahab as is an historic characterization, in accordance with Jos 2:2 ; Jos 6:17 ff., and without any ground of offence. For it has already been rightly observed by Calvin: “hoc (epitheton) ad anteactam vitam referri certum est; resipiscentiae enim testis est fides.” Comp. further, Mat 21:31-32 .

] the inhabitants of Jericho. They had shown themselves disobedient, because they had resisted the people of God (Jos 6:1 ), although not to them either had the mighty deeds of this God remained unknown (Jos 2:10 ).

] seeing she had received the spies with peace, i.e. without practising acts of hostility towards them, to which she might have been incited by reason of their nationality.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2330
RAHAB CONCEALING THE SPIES

Heb 11:31. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

FAITH is usually considered merely as an assent to testimony; human faith having respect to human testimony, and divine to that which is divine. Hence the subject of faith is supposed to lie within a small compass. But there is not a more comprehensive subject within the whole circle of mans duties: for whilst faith has respect to every thing which God has spoken, it operates in every thing which man does. The chapter before us shews how inexhaustible the subject is. Faith was the one principle by which all the saints there enumerated were influenced: and in every distinct instance its operations were widely different: so that, though in appearance the same subject is brought under discussion, it is presented to us in so different a light as to assume a new character.
In considering the fate of Rahab, we shall be led to shew,

I.

To what it had respect

The whole account of Rahab is continued in the second chapter of Joshua: and to that chapter we must refer as forming the groundwork of this discourse It will there be found, that, though she was an inhabitant of Canaan, and had in her earlier life been notoriously dissolute, she was now a believer in the God of Israel. What she had heard of him had fully convinced her, that he was the only true God. This she openly avowed to the spies whom she had received: The Lord your God, he is God in heaven above, and on earth beneath [Note: Jos 2:11.]. But it was not in a mere general way that she acknowledged Jehovah: she had just and distinct views of him; and had respect to,

1.

His purposes as sure

[She knew that God had given to Israel the land of Canaan for their inheritance [Note: ver. 9.]: and that his purpose respecting it should infallibly be accomplished. As the Creator and Governor of the universe, he had a right to dispose of every thing in it: and, having transferred the land to Israel, he would surely invest them with the possession of it. Thus will true faith present God to our view as a mighty Sovereign, who orders every thing both in heaven and earth. It will discover him to us as having shewn distinguishing favour to his peculiar people, in that, whilst he has passed by the angels who sinned, and left the greater part of mankind also in utter darkness, he has revealed to them a Saviour, yea, and revealed him in them also as the hope of glory [Note: Gal 1:16.]. He has also prepared an inheritance for them from the foundation of the world, even the heavenly Canaan; and called them to take possession of it as his special gift, through the merits and mediation of his Son Jesus Christ [Note: Rom 6:23.]. The manner of taking possession of it also he has ordained, even by faith in Christ; by whose blood they shall be justified, and by whose Spirit they shall be renewed. All this will faith regard as unalterably fixed in the Divine counsels; so that those who possess the first-fruits here, shall infallibly reap the harvest of salvation in a better world [Note: 2Th 2:13-14.].]

2.

His perfections as unbounded

[Whilst she was convinced that his power was irresistible, she, though of an accursed race and of an abandoned character, had no doubt but that Gods mercy would extend even to her, if she sought it with her whole heart. Hence of her own accord she received, and hid, the spies, and dismissed them in peace, in hopes that she and her family might be spared: and all the security she required was, an oath in Jehovahs name, that no evil should be inflicted on her, when the threatened vengeance should be poured out on all beside. And is she not here also an example to us? Yes: by faith we must survey him in all his glorious perfections: we must view him as a God of all grace, whose mercy is infinite; who delights in the exercise of mercy; who waits to be gracious to the very chief of sinners, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and following them with this tender expostulation, Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? As I live, I have no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live. To this our faith should have especial respect; because it is our great encouragement to seek his face. To know that the blood of Jesus Christ will cleanse from all sin; that whosoever cometh to God by him shall in no wise be cast out; and that where sin has abounded, grace shall much more abound; to know this, I say, and to realize it by faith, is the richest consolation which a broken-hearted sinner can enjoy. At the same time we should, like her, assure ourselves, that Gods counsels shall stand, and that he will do all his will: we should bear in mind the records of his former interpositions, and from them be convinced that there is no wisdom, nor understanding, nor counsel against the Lord [Note: Pro 21:30.]. Theoretically indeed we do acknowledge this: but how few feel it practically! How few are so impressed with the idea as to despair of escaping his wrath, but by casting away the weapons of their rebellion, and laying hold on his proffered mercy!]

But this part of our subject will come more properly before us, whilst, in our further investigation of her faith, we shew,

II.

How it operated

From the instance to which the text directs our attention, we see, that it operated in a way,

1.

Of holy fear

[Rahab did not merely participate the terror which had seized all the inhabitants of Jericho, a terror that served only to harden their hearts, but a fear associated with a consciousness of her demerits, and a determination to seek for mercy. And, till this is wrought within us, there is no true faith in our souls. The very first work of the Holy Spirit is to convince us of our sins; to shew us our desert and danger; to make us sensible that we are wretched, and miserable, and poor, and blind, and naked. Till we are brought to the condition of those on the day of Pentecost, who were pricked to the heart, and with a deep sense of their guilt and misery cried out, Men and brethren, what shall we do? there is nothing done effectually towards our conversion to God, nothing that can give any hope of the salvation of our souls.]

2.

Of intense desire

[Her desire of mercy swallowed up every other consideration. She forgot all which passes under the name of patriotism, conceiving that she had a prior and a paramount duty to the God of Israel. So sure was she that Gods purposes should be fulfilled, that she did not for a moment imagine that any efforts of hers to destroy the spies would at all avail for the protection of her countrymen. She saw that this was an opportunity afforded her for the preservation of her soul; and, if she let it pass unimproved, she should only involve herself in the ruin that could not possibly be averted. She therefore sided with Jehovah and his people against those who were related to her according to the flesh; and determined at the risk of her life to cast in her lot with the people of the Lord. Thus should we also postpone every consideration under heaven to the honour of God and the salvation of our souls. The love of our country is confessedly an important duty, as the love of our parents also is: but when our duty to God stands in opposition to the wishes or interests of our earthly superiors, the line of duty plainly is to serve God at all events. The direction given to the Church under the character of a spouse, is this: Hearken, O daughter, and incline thine ear; forget also thine own people, and thy fathers house; so shall the King have pleasure in thy beauty: for he is thy Lord God: and worship thou Him [Note: Psa 45:10-11.]. Our Lords declaration to his followers is plainer still: If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life also, he cannot be my disciple [Note: Luk 14:26.]. The kingdom of heaven is a pearl, for which faith will part with all in order to possess it.]

3.

Of unreserved obedience

[Every direction that was given her she readily complied with; and in no instance departed from the terms on which alone she was encouraged to expect mercy. Nor will any one who truly believes that he shall be an object of sparing mercy, account any of Gods commandments grievous. His determination through grace will be to be found in Gods appointed way, fulfilling all righteousness, and walking in all the statutes and ordinances of the Lord blameless. One particular commandment given to her I will here notice as of more than ordinary importance, namely, that of binding the scarlet line in her window, as the memorial of her faith, and the means of her preservation. Had this been neglected, she had perished with the rest of her countrymen: but by this her safety was secured. There is a corresponding command given to every one that desires to obtain mercy, which above all he will be anxious to obey, namely, that of believing in Christ [Note: 1Jn 3:23.], and abiding in him, as the branch abides in the vine [Note: Joh 15:4-7. The injunction to abide in him is repeated four times.]. Faith will teach him, that, if he be not found in Christ, the sword of divine vengeance will surely cut him off, as that of the destroying angel did the first-born, whose doors were not sprinkled with the blood of the paschal lamb. In a word, as soon as true faith is formed in the soul, the one inquiry will be, Lord, what will thou have me to do [Note: Act 9:6.]? and from that time the believers desire will be to stand perfect and complete in all the will of God.]

In the account given of her faith, we see,

III.

What it obtained

1.

A deliverance from that destruction which came on all her unbelieving neighbours

[In Jericho nothing that breathed was left alive, with the exception of Rahab and her family: but to them the promised mercy was vouchsafed. And who that believes in Christ shall perish? Against the unbelieving world the deluge of Gods wrath will prevail, and sink them all without exception into everlasting perdition: but to those who are in Christ, no evil shall accrue. They are in the true ark, against which the winds and waves shall beat in vain. In the great day of the Lord, there will be a separation made between the sheep and the goats; nor shall one of either flock be found through any mistake confounded with those whose nature so widely differs from his own: not a lamb shall be found amongst the goats; nor a kid amongst the sheep: but each will have the portion assigned him by the Judge of all,the unbelievers in the lake of fire and brimstone; the believers in the regions of eternal bliss. Amongst the chaff that shall then be burnt up with unquenchable fire, not the smallest grain of wheat shall be found [Note: Amo 9:9.].]

2.

A portion among the chosen people of the Lord

[This is particularly noticed in the subsequent history of Rahab: she was incorporated with Israel, and made a partaker of all their privileges [Note: Jos 6:25.]. So, though we have been aliens from the commonwealth of Israel, and strangers from the covenants of promise, we shall be made nigh by the blood of Christ, as soon as we believe in him; and from being strangers and foreigners shall become fellow-citizens with the saints and of the household of God [Note: Eph 2:12-13; Eph 2:19.]. Look through the Holy Scriptures, and see all that belongs to the saints, either in this world or the next, and you will read only the catalogue of your own possessions: for all things are yours, when ye are Christs [Note: 1Co 3:22-23.].]

3.

The transcendent honour of being brought into the nearest relation to Christ himself

[Who would have thought that this poor Canaanite, of an accursed nation, and once of an abandoned character, should be chosen of God to be an instrument of bringing into the world the Lord Jesus Christ, the Messiah, the Saviour of the world? Yet so it was: Salmon, one of the progenitors of Christ, married her: and their son Boaz married Ruth, the Moabitess, from whom descended in an immediate line Obed, Jesse, David. And will the parallel hold good here also? Shall we, on believing in Christ, become thus intimately united with him? Yes, and far more intimately; for she, as his ancestor, was one with him only corporeally; whereas by faith we become one spirit with him [Note: 1Co 6:17.]. As relating to the flesh, we are no nearer to him than others; but as relating to the spirit, we are members of his body, even of his flesh and of his bones [Note: Eph 5:30.].]

From this subject then we learn,
1.

How sovereign God is in the dispensation of his gifts!

[Of all that were in Jericho, we read not of any to whom true faith was given. Others, like the devils, believed, and trembled: she alone believed unto righteousness. It is pleasing to reflect, that, amongst the most avowed enemies of God and his Christ, there may be some hidden ones, whose heart God has touched with true repentance, though their views of salvation be very indistinct; and who shall be saved in the day of the Lord Jesus, whilst millions, who have enjoyed the brighter light of the Gospel, will be cast out into outer darkness. It is a rich consolation also to know, that the most abandoned sinner in the universe is not beyond the reach of mercy; but that, as Gods grace is his own, and he divides to every one severally as he will, we may all without exception look to him for mercy with a full confidence of acceptance through the Son of his love. Let any one that is discouraged through a sense of his own unworthiness, remember Rahab, and, like her, cast himself upon the mercy of the God of Israel.]

2.

How certainly faith shall avail for the salvation of the soul!

[We are told by St. James, that Rahab was justified by her works [Note: Jam 2:25.]. But can any one suppose that the mere act of receiving the spies, and dismissing them in peace, formed her justifying righteousness before God? Assuredly not: for it was attended with great infirmity, seeing that she had recourse to falsehood to conceal her conduct, because she knew not how to trust in God to protect her from the consequences of it [Note: Jos 2:4-6.]. But, imperfect as her works were, they evinced the sincerity of her faith, and proved her to be indeed in a justified state before God. If then a faith, so obscure as hers was, and so imperfect in its actings, justified her before God, let no one doubt but that a full affiance in the Lord Jesus Christ shall assuredly bring him into a state of acceptance with God, and ultimately prevail for the salvation of his soul.]

3.

How certainly faith will also be productive of good works!

It is in confirmation of this sentiment that St. James adduces the examples of Abraham and of Rahab as justified by their works. He is shewing that faith without works is dead; and that their works proved them to be possessed of a living faith. Undoubtedly her faith was, as we have before observed, not very distinct, though we doubt not but that it was afterwards enlarged, as her knowledge of the Mosaic writings increased. But indistinct as it was, it wrought, and powerfully too, yea, so powerfully as to overbalance every other consideration that could operate upon her mind. And thus it will do in every one: it will work, and effectually too, to overcome the world [Note: 1Jn 5:4.], and purify the heart [Note: Act 15:9.]. If then it do not evidence itself by such fruits as these, let us not imagine that we are possessed of it: if it work not thus, our faith is no better than the faith of devils. Whoever then professes to be interested in the grace of God which bringeth salvation, let him learn from it, what it invariably teaches to all who have received it, to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world [Note: Tit 2:11-12.]. If any have this hope in him, let him walk as Christ walked, and purify himself even as he is pure [Note: 1Jn 2:6; 1Jn 3:3.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

Ver. 31. With them that believed not ] To wit, that gave not credit to those common reports of God and his great works, but despised them as light news, and refused to be at the pains of further inquiry.

When she had received the spies ] Whom to secure she told a lie, which was ill done. The apostle commends her faith in God, but not her deceit toward her neighbour, as Hugo well observeth.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

31 .] The last example is one connected with the taking of Jericho, just mentioned. By faith (shewn in her confession Jos 2:9 , “I know that Jehovah hath given you the land:” and Jos 2:11 , “Jehovah your God, He is God in heaven above and in earth beneath”) Rahab the harlot (not to be softened into “ cauponaria ,” as Valcknaer, al. Clement of Rome devotes to her a whole chapter of his Epistle to the Corinthians, and has no idea of her other than as an harlot. Calvin says well, “Hoc (epitheton) ad anteactam vitam referri certum est: resipiscenti enim testis est fides.” See note, Mat 1:5 ) did not perish with them who were disobedient (on the word , see note ch. Heb 3:18 . The inhabitants of Jericho were disobedient to the will of God manifested by the signs and wonders which he had wrought for Israel: as is implied by Rahab’s speech, Jos 2:9-12 ), having received (viz. to her house: , Jos 2:1 ) the spies (sent by Joshua to Jericho: , Jos 2:1 ) with peace (reff.: so that they had nothing hostile to fear from her). On the introduction of Rahab in Jas 2:25 , as an example of justification by works, see note there.

Fuente: Henry Alford’s Greek Testament

perished . . . with. Greek. sunapollumi. Only here.

believed not = were disobedient. See Heb 3:18.

spies. Greek. kataskopos. Only here. The verb, in Gal 1:2, Gal 1:4.

Fuente: Companion Bible Notes, Appendices and Graphics

31.] The last example is one connected with the taking of Jericho, just mentioned. By faith (shewn in her confession Jos 2:9, I know that Jehovah hath given you the land: and Jos 2:11, Jehovah your God, He is God in heaven above and in earth beneath) Rahab the harlot (not to be softened into cauponaria, as Valcknaer, al. Clement of Rome devotes to her a whole chapter of his Epistle to the Corinthians, and has no idea of her other than as an harlot. Calvin says well, Hoc (epitheton) ad anteactam vitam referri certum est: resipiscenti enim testis est fides. See note, Mat 1:5) did not perish with them who were disobedient (on the word , see note ch. Heb 3:18. The inhabitants of Jericho were disobedient to the will of God manifested by the signs and wonders which he had wrought for Israel: as is implied by Rahabs speech, Jos 2:9-12), having received (viz. to her house: , Jos 2:1) the spies (sent by Joshua to Jericho: , Jos 2:1) with peace (reff.: so that they had nothing hostile to fear from her). On the introduction of Rahab in Jam 2:25, as an example of justification by works, see note there.

Fuente: The Greek Testament

Heb 11:31. , the harlot) , LXX. , a woman a harlot, Jos 2:1. This ground, on which Rahab was accustomed to receive strangers, even adds to our wonder that she was afterwards preserved.

Fuente: Gnomon of the New Testament

Hitherto we have had the examples of men, with one woman only, in conjunction with her husband. In this verse the apostle puts a close unto his particular instances in that of one single woman, accompanied with many eminent circumstances, as we shall see.

Heb 11:31. , .

Heb 11:31. By faith Rahab the harlot perished not with them that believed not, [or were disobedient,] when she had received the spies with peace.

The story concerning this Rahab, her faith and works, is at large recorded in the second and sixth chapters of Joshua. What concerns the exposition of these words, and the great instance of the grace of God and efficacy of faith in them, may be comprised in some observations; as,

1. This Rahab was by nature a Gentile, an alien from the stock and covenant of Abraham. Wherefore, as her conversion unto God was an act of free grace and mercy in a peculiar manner, so it was a type and pledge of calling a church from among the Gentiles; as they all were who were converted unto God after the outward confinement of the promise unto the family of Abraham by the covenant and the token thereof.

2. She was not only a Gentile, but an Amorite; of that race and seed which in general was devoted unto utter destruction. She was therefore an instance of Gods sovereignty in dispensing with his positive laws as it seems good unto him; for of his own mere plea. sure he exempted her from the doom denounced against all those of her original and traduction.

3. She was a harlot; that is, one who for advantage exposed her person in fornication. For what the Jews say, that signifies also a victualler, or one that kept a house for public entertainment, they can prove by no instance in the Scripture, the word being constantly used for a harlot; and she being twice in the New Testament, where she is highly commended, called expressly , which is capable of no such signification, it must be granted that she was a harlot, though, it may be, not one that did commonly and promiscuously expose herself: nobile scortum. But that also she kept a public house of entertainment is evident from the spies going thither; which they did as into such a house, and not as into a mere stew. And herein have we a blessed instance both of the sovereignty of Gods grace and of its power; of its freedom and sovereignty, in the calling and conversion of a person given up by her own choice to the vilest of sins; and of its power, in the conversion of one engaged in the serving of that lust, and the habitual course of that kind of sin, which of all others is the most effectual in detaining persons under its power. But nothing, no person, no sin, is to be despaired of, in whose cure sovereign, almighty grace is engaged, 1Co 6:9-11.

4. She was converted unto God before the coming of the spies unto her, by what she had heard of him, his mighty works and his peculiar owning of the people of Israel. For God had ordained and designed that the report of these things should be an effectual ordinance, as to terrify obstinate unbelievers, so to call others to repentance and to conversion from their idols; unto which end, no doubt, it was effectual on others as well as on Rahab, as it was on the Gibeonites in general. For he declares that he did, and would do, such things to make his power known and his name exalted, that others might know that he alone was God, and that by grace he had taken Israel to be his people. Hence those who perished are said to be unbelievers: She perished not with them that believed not, or who were disobedient. For they had a sufficient revelation of God and his will to render their faith and obedience necessary, as we shall see in the account that Rahab gives of herself; the things whereof were known to them as well as unto her, and that by the same means. And had they believed and repented, they might have been saved. For although this, as unto the event, could not be with respect unto entire nations (although their lives also might have been spared, had they, according to their duty, sought peace with Israel on Gods terms), yet multitudes of individuals might have been saved who perished in their unbelief. Wherefore, although their destruction was just, upon the account of their former sins and provocations, yet the next cause why they were not spared was their unbelief. And therefore are they so described here by the apostle, Those who believed not. And their destruction is ascribed unto the hardening of their hearts, so as that they should not make peace with Israel, Jos 11:19-20. Wherefore,

Obs. 1. Although unbelief be not the only destroying sin (for the wages of every sin is death, and many are accompanied with peculiar provocations), yet it is the only sin which makes eternal destruction inevitable and remediless. And,

Obs. 2. Where there are means granted of the revelation of God and his will, it is unbelief that is the greatest and most provoking sin, and from whence God is glorified in his severest judgments. Therefore the apostle, mentioning the destruction of the Canaanites, passeth by their other sins, and represents them as obstinate unbelievers. And,

Obs. 3. Where this revelation of the mind and will of God is most open, full, and evident, and the means of it are most express, and suited unto the communication of the knowledge of it, there is the highest aggravation of unbelief. If the inhabitants of Jericho perished in their unbelief, because they believed not on the report that was brought unto them of the mighty works of God, what will be the end of them who live and die in their unbelief under the daily, constant preaching of the gospel, the most glorious revelation of the mind and will of God for the salvation of men! Heb 2:3.

Obs. 4. Every thing which God designs as an ordinance to bring men unto repentance, ought to be diligently attended unto and complied withal, seeing its neglect, or of the call of God therein, shall be severely avenged. Such were his mighty works in those days; and such are his judgments in all ages.

5. Rahab, upon the first opportunity, made an excellent confession of her faith, and of the means of her conversion to God. This confession is recorded at large, Jos 2:9-11. She avows the Lord Jehovah to be the only God in heaven above, and in earth beneath; wherein she renounced all the idols which before she had worshipped, verse 11. And she avows her faith in him as their God, or the God of Israel, who had taken them to be his people by promise and covenant; which in this confession she lays hold on by faith: The LORD your God, he is God. And she declares the means of her conversion; which was her hearing of the mighty works of God, and what he did for his people, verse 10. And she adds moreover the way and means whereby her faith was confirmed, namely, her observation of the effect which the report of these things had upon the minds and hearts of her wicked countrymen: Their hearts hereon did melt, and they had no more courage left in them,verse 11. As she had an experience of the divine power of grace in producing a contrary effect in her, namely, that of faith and obedience; so she plainly saw that there was a hand of God in that dread, terror, and fear, which fell upon her countrymen. Their hearts did melt, faint, fall down: and it is an infallible rule in all affairs, especially in war, Qui animis cadunt, excidunt omnibus rebus bonis; They that fall in their hearts and spirits, fall from every thing that is good, useful, or helpful. By the observation hereof was her faith confirmed. So, on the first occasion after her conversion, she witnessed a good confession. Hereby the rule is confirmed which we have, Rom 10:10.

Obs. 5. It is in the nature of true, real, saving faith, immediately, or at its first opportunity, to declare and protest itself in confession before men; or confession is absolutely inseparable from faith. Where men, on some light and convictions, do suppose themselves to have faith, yet through fear or shame do not come up to the ways of expressing it in confession prescribed in the Scripture, their religion is in vain. And therefore our Lord Jesus Christ, in the Gospel, doth constantly lay the same weight on confession as on believing itself, Mat 10:33; Luk 9:26. And the fearful, that is, those who flee from public profession in times of danger and persecution, shall be no less assuredly excluded from the heavenly Jerusalem than unbelievers themselves, Rev 21:8.

6. She separated herself from the cause and interest other own people among whom she lived, and joined herself unto the cause and interest of the people of God. This also is a necessary fruit of faith, and an inseparable concomitant of profession. This God called her unto, this she complied withal, and this was that which rendered all that she did, in receiving, concealing, and preserving the spies, though they came in order unto the destruction of her country and people, just and warrantable. For although men may not leave the cause and interest of their own people to join with their enemies on light grounds or reasons, since the light of nature itself manifesteth how many obligations there are on us to seek the good of our own country, yet where the persons whereof it consists are obstinate idolaters, and the cause wherein they are engaged is wicked, and in direct opposition unto God, there a universal separation from them in interest, and a conjunction with their enemies, is a duty, honorable and just, as it was in her. Wherefore, although it may seem something hard, that she, being born and living in the town, a citizen of it, and subject of the king, should studiously and industriously receive, conceal, give intelligence unto, and convey away in safety, spies that came to find out a way for the total destruction of the place; yet she, on the call and command of God, having renounced an interest in and relation unto that wicked, idolatrous, unbelieving people, whom she knew to be devoted to utter destruction, it was just and righteous in her to be assisting unto their enemies.

Obs. 6. This separation from the cause and interest of the world is required in all believers, and will accompany true faith wherever it be. I speak not of the differences that may fall out between nations, and the conjunction in counsel and action with one people against another; for in such cases we cannot desert our own country without perfidious treachery, unless warranted by such extraordinary circumstances as Rahab was under: but I intend that wicked, carnal interest of the world, and its corrupt conversation, which all believers are obliged visibly to separate themselves from, as a necessary part of their profession.

7. She showed, testified, manifested her faith by her works. She received the spies with peace. In these few words doth the apostle comprise the whole story of her receiving of them, her studious concealing them, the intelligence she gave them, the prudence she used, the pains she took, and the danger she underwent in the safe conveyance of them to their army; all which are at large recorded, Joshua 2. This work of hers is celebrated there, and also James ii., as an eminent fruit and demonstration of that faith whereby she was justified. And so it was. That it was in itself lawful, just, and good, hath been declared. For what is not so cannot be rendered so to be on any other consideration. Again, it was a work of great use and importance to the church and cause of God. For had these spies been taken and slain, it would have put a great discouragement on the whole people, and made them question whether God would be with them in their undertaking or no. And it is evident that the tidings which they carried unto Joshua and the people, from the intelligence which they had by Rahab, was a mighty encouragement unto them. For they report their discovery in her words. They said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us, Jos 2:24. And it was a work accompanied with the utmost hazard and danger unto herself. Had the matter been discovered, there is no doubt but that she, and all that she had, had been utterly destroyed. And all these things set a great luster upon this work, whereby she evidenced her faith and her justification thereby.

And as this instance is exceedingly apposite unto the purpose of the apostle, in arm and encourage believers against the difficulties and dangers which they were to meet withal in their profession; so it is sufficient to condemn multitudes among ourselves, who, after a long profession of the truth, are ready to tremble at the first approach of danger, and think it their wisdom to keep at a distance from them that are exposed to danger and sufferings,

8. The fruit of this faith of Rahab was, that she perished not, she was not destroyed. The matter of fact is declared, Jos 6:25, And Joshua saved Rahab the harlot alive, and her fathers household, and all that she had; and she dwelleth in Israel unto this day. It is good, and sometimes useful, to have relation unto them that believe; as it was with the kindred and household of this Rahab. But what is added of her dwelling in Israel, plainly intimates her solemn conjunction unto the people of God in faith and worship. Yea, I am persuaded that from henceforward she was as eminent in faith and holiness as she had been before in sin and folly; for it was not for her wealth that she was afterwards married unto Salmon the son of Naasson, the prince of the tribe of Judah, Mat 1:5, coming thereby to have the honor of a place in the genealogy of our blessed Savior, and of a type of the interest of the Gentiles in his incarnation. The Holy Ghost also, taking occasion twice to mention her in a way of commendation, and proposing her as an example of faith and obedience, gives such an approbation of her as testifies her to have been eminent and exemplary in these things.

And herewith the apostle shuts up his particular instances, proceeding unto a more general summary confirmation of the truth concerning the power and efficacy of faith, which he had undertaken to demonstrate.

Fuente: An Exposition of the Epistle to the Hebrews

A Chosen Harlot

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. Heb 11:31

God our Savior saves sinners, real sinners. The Lord Jesus Christ takes the guttermost and saves them to the uttermost by his omnipotent mercy, through the merits of his blood and righteousness. Here we read of a woman who was once a harlot who is now seated among the redeemed, made to be a chaste, pure, undefiled, perfectly holy virgin before God (Rev 14:4). How can that be?

Rahab was the object of Gods sovereign, electing love. What a picture this woman is of Gods sovereign mercy and grace in Christ to sinners like us! Rahab was a sinner by birth, and a notorious sinner by choice and practice. Religious moralists and legalists try their best to make us believe that the word harlot simply means that Rahab was an innkeeper. But the kind of inn Rahab kept was a brothel. The only women in those times and countries who kept public houses and inns were prostitutes.

I do not understand why people have so much trouble with that. The Lord Jesus Christ came into this world to save sinners – real sinners (1Ti 1:15; Mat 9:10-13; Rom 5:6-8).

Mercy is for the miserable. Grace is for the guilty. Redemption is for the ruined. Righteousness is for the rotten. Rahab was a cursed woman, in a cursed profession, dwelling in a cursed city, from a cursed race (An Amorite); yet she obtained mercy.

Rahabs Faith

Why did this cursed woman obtain mercy? It was not because of anything in her, or anything done by her, but because the Lord loved her and chose her as the object of his grace. It is true, that she and her house were saved because she received the spies, hid them, and sent them out another way. But that was an act of faith, faith which God gave her, not to get mercy, but because she had obtained mercy.

Faith is not the product of natural religion, logic, or human reason. Faith is the gift of God (Eph 2:8-9). Faith is the fruit of the Spirit (Gal 5:22-23). Faith is the operation of God in the souls of chosen, redeemed, called sinners (Col 2:12).

No Accident

It was not by accident that the spies stumbled into Rahabs house when they came in to spy out the land. They came to Rahabs house because God had purposed it from eternity. If you will read her conversation with the spies in chapter two, you will see how this harlots experience of grace is described (Jos 2:8-19).

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By some means or another, this woman heard the gospel of Gods salvation (Jos 2:10). Rahabs heart withered before the august, sovereign majesty of the one true and living God (Jos 2:11).

The other inhabitants of the land withered in the dread and fear of Gods wrath and power; but Rahabs heart withered in repentance and faith, as is evident from Jos 2:9. Here we see, that when she heard the report of Gods wondrous works, Rahab believed God. “And she said unto the men, 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.”

Under The Blood

Not only was Rahab an object of Gods amazing, free, and sovereign grace in Christ, her house could not fall under the wrath of God because it was under the refuge and protection of the precious blood of Christ. That is what was symbolized by the scarlet cord hanging from her window (Jos 2:18-21).

This scarlet cord that Rahab dropped from her window was, like the blood of Abels lamb, like the blood of the passover lamb upon the houses of the Israelites, like the blood of sin-offering in the tabernacle, a picture and type of the precious blood of Christ.

Let others mock and deride us as being outdated in our religion, if they must, but among the saints of God the precious, sin-atoning, redeeming blood of the Lord Jesus Christ is not only prominent, it is everything! We glory only in the cross of our Lord Jesus Christ (Gal 6:14). How we thank God for the blood!

It is by the blood that we are redeemed (1Pe 1:18-20; Rev 5:9-10). It is by the blood that we have forgiveness (Eph 1:7). It is the precious blood of Christ that gives us access to and acceptance with the Lord our God (Heb 10:19-22). It is the blood of Christ, sprinkled upon our hearts, that gives us the blessed peace and full assurance of faith that under it we are safe and secure from the avenging wrath and justice of God (Rom 8:1-4; Rom 8:33-34).

The Lord our God declares, When I see the blood, I will pass over you! Rahab believed him. Do you? When Joshua saw the scarlet cord hanging in her window, when he saw the blood upon her house, Joshua saved Rahab the harlot alive. This one house on the wall could not fall because it was protected by grace. It could not fall because it was protected by blood.

Fuente: Discovering Christ In Selected Books of the Bible

the harlot: Jos 2:1-22, Jos 6:22-25, Mat 1:1, Mat 1:5, Jam 2:25

believed not: or, were disobedient, Heb 3:18, 1Pe 2:8, 1Pe 3:20

she had: Jos 1:1, Jos 2:4-24

Reciprocal: Gen 42:9 – Ye are spies Jos 6:17 – because Jos 6:25 – Rahab Act 15:33 – they were 1Co 6:16 – an harlot 1Ti 1:9 – disobedient Jam 2:18 – Thou 1Pe 2:7 – which be

Fuente: The Treasury of Scripture Knowledge

Heb 11:31. Jos 6:25 says that Rahab was preserved “because she hid the messengers whom Joshua sent to spy out Jericho.” But she hid them because she believed the reports of the favorable things the Lord had done for His people. Acting on that faith she cooperated with the messengers in escaping the wrath of the king of Jericho. As a reward for her faith she was permitted to dwell with the Israelites, and was honored by being permitted to be in the line of ancestors of Christ. (See Jos 6:25; Mat 1:5.)

Fuente: Combined Bible Commentary

Heb 11:31. Nor does previous personal character hinder its power, or previous separation from the covenant people. By faith, as shown in her confession, Jehovah is God in heaven above and in the earth beneath, and He hath given you the land (Jos 11:9).

Rahab the harlot, and a Canaanite, perished not with those who, having heard of Gods miraculous dealings on behalf of Israel (Jos 2:10), persisted in their defiance, and refused submission. Her faith showed its reality (see Jas 2:25) in her receiving and protecting the spies, and found its reward in her preservation, and finally in her becoming an ancestress of our Lord. When she had received in the Authorised Version represents the expression of her faith (properly receiving as she did), as if it were prior to the faith; it was really its result, or more properly the working of the faith itself. A careful attention to the tenses, and to the absence of the article whereby this clause is closely connected with the preceding, would be sufficient of itself to reconcile the teaching of Paul and James.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The person spoken of, Rahab, a Gentile, an Amorite, an harlot, who kept a victualling house in Jericho, and so was both harlot and hostess, defiled both in body and mind, with idolatry and adultery.

2. What is spoken of her; she believed: By faith Rahab, &,c. She was converted to God before the spies came to her, by what she had heard of him and his mighty works.

Behold here a blessed instance!

1. Of the sovereignty and freedom of God’s grace.

2. Of the power and efficacy of divine grace, in calling and converting a person given up by her own choice to the vilest of sins, even to the ravings of lust; but no sinner nor sin is to be despaired of, in whose cure sovereign grace is engaged.

Observe, 3. The effect and fruit of her faith, She received the spies with peace; that is, entertained them safely, concealed them, gave them intelligence, exposed herself to danger in the converance of them; an eminent fruit, a special evidence, and an high demonstration of her faith: indeed she told an officious lie; but God pardoned it, and the apostle here makes no mention of it; the Holy Ghost lays, as it were, the finger upon the scar, and covers it out of sight, contrary to the practice of the malignant world, who overlook all the good, and reflect only upon the evil of an action; whereas God takes notice of the good, but passes by the evil.

Observe, 4. The benefit and advantage she received by her faith, she perished not; that is, when the credulous and idolatrous people of Jericho were destroyed, she and her family were preserved.

From the whole learn, 1. That God is ready to show wonderful mercy to penitent sinners, if they return to him, and believe in him, how great soever their sins have formerly been.

Learn, 2. That true faith, wherever it is, will show itself by some eminent effect, and notable fruits of it.

Learn, 3. That the rewards of faith are excellent and truly glorious; as she was preserved from the common ruin at Jericho, so shall all believers be saved from that wrath and destruction which shall come ere long upon the impenitent and unbelieving world.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 11:31. By faith Expressed in her words, recorded Jos 2:9-11, I know that the Lord hath given you the land, &c.; the harlot Rahab That is, who had once been a harlot; but after she believed in the true God, it is reasonable to think she amended her manners, as well as repented of the lie by which she deceived the king of Jerichos messengers. For that faith in the true God, which made her hazard her life in receiving and concealing the spies, must, when she attained to more knowledge, have wrought in her a thorough reformation; perished not with them that believed not With the rest of the Canaanites in that city, among whom she dwelt; when she had received the spies Hospitably, and dismissed them in peace, when an alarm was taken by her fellow-citizens, and they searched for them to destroy them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 31

Hebrews 11:31; Joshua 6:22-25.

Fuente: Abbott’s Illustrated New Testament

11:31 {14} By faith the {q} harlot Rahab perished not with them that believed not, when she had received the {r} spies with peace.

(14) Rahab.

(q) A notable example of God’s goodness.

(r) Courteously and friendly, so that not only did she not hurt them, but also kept them safe.

Fuente: Geneva Bible Notes

Even though Rahab was a Gentile sinner (i.e., a secular prostitute), God spared her when he destroyed all those around her. Likewise God will preserve the faithful, not because they are personally worthy, but because of their faith in Him.

"Although a foreigner to the covenant people, she manifested a faith that was oriented toward the future and that found specific content in the acts of the God of Israel (Jos 2:11). She was prepared to assume present peril for the sake of future preservation (Jos 2:12-16)." [Note: Ibid., p. 379.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)