Rahab, a Hero of Faith (Part 5)

This is the final in the Rahab of Jericho series and follows on from Part 1, Part 2, Part 3 and Part 4.

A flower of the field ~ Israel ~ June 2012

Remarkably, Rahab’s sins are never mentioned in the New Testament – only her faith and good deeds. In Hebrews, Rahab is commended for her faith, and James calls her righteous for what she did!

Hebrews 11:31

By faith Rahab the prostitute did not perish along with those who were disobedient, after she had welcomed the spies in peace.

James 2:25

And in the same way was not also Rahab the prostitute considered righteous by what she did when she received the messengers and sent them out by another way?

Rahab’s testimony is nothing short of miraculous and an amazing example of God’s loyalty - his steadfast love (Heb. ẖesed) - toward an exceptional outsider. While pious Jewish rabbis thanked God for not making them a Gentile, a woman, or a slave, Rahab’s life is testament to the fact that God’s power to save transcends all of these categories (cf. Gal 3:28). She, like all of the other heroes of faith before and after her, embodies what it means to put one’s trust in God...

Glance back at Hebrews 11:1 and 6...

Now faith is confidence in what we hope for and assurance about what we do not see.

And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.

Joshua 2:9-11

[Rahab] said to [the spies],

‘I know that the LORD has given this land to you 

and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you.

We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt,

and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed.

When we heard of it, our hearts sank and everyone’s courage failed because of you,

for the LORD your God is God in heaven above and on the earth below. [1]

This female Canaanite prostitute was sure that the Lord had given the land of Canaan to the Israelites – she says, “I know” (v. 9) – even though it had not happened yet. It appears that what she could not see with human eyes (i.e. the consequences of opposing Israel) she could foresee with eyes of faith (Heb 11:1). And in a radical declaration of belief, Rahab goes even further and makes a statement of confession that, “...the LORD your God is God in heaven above and on the earth below” (Josh 2:11)! [2]

Rahab is different from all the other inhabitants of Jericho. They had all heard something of the Israelite victories and the God who supernaturally intervened for and empowered them (v. 10). Everyone living in Jericho was faced with the same irrefutable reports and had access to the same limited amount of information, but Rahab was different – she was the only one who believed! 

Be a Rahab! Dare to have faith!

Bonhoeffer once wrote: "the one who believes is obedient, and the one who is obedient believes"[3]. And according to Hebrews 11:31, the difference between Rahab and the other inhabitants of Jericho was that she had faith - she believed and welcomed the spies - while they were those who were disobedient and did not. Having heard of the mighty deeds of God on behalf of his people, those in Jericho should have acknowledged God and welcomed his people instead of resisting them. On the other hand, Rahab obviously had a heart which was earnestly seeking God, and she was rewarded with LIFE: life as a result of not perishing when Jericho was defeated, but I think the text points beyond that, implying eternal life as part of the covenant community.

See a Rahab! Look out for those who are earnestly seeking God.

Even today, there are people in our country, our city, our homes, schools, and workplaces who are earnestly seeking God. Most might be dismissive or even openly critical of the Christian faith, so that those of us who are less bold become fearful of negativity and scepticism when sharing the gospel. But there are still people who are seeking God. They may only know a little, but God can do a lot with a little... and like Rahab, some of them are waiting to be given the opportunity to know more.
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[1]  Rahab's speech in Joshua 2:9-11 forms a chiastic structure. "The casting of Rahab's words in a deliberate design conveys the impression that Rahab's actions are thoroughly thought out and not a result of panic". Elie Assis, "Chiasmus in Biblical Narrative: Rhetoric of Characterization", Prooftexts 22 (2002), 276, 278.
 [2] The final sentence (v. 11) is the climax of the speech in which Rahab expresses her belief in the might and sovereignty of God demonstrating that this Canaanite has now adopted Israel's monotheistic belief. Assis, 277.
[3] Dietrich Bonhoeffer, The Cost of Discipleship, trans. R. H. Fuller (New York: Macmillan, 1979), 99, 69.

Rahab of Jericho - the woman (Part 2)

This follows on from Part 1.

Hebrews 11:31

By faith Rahab the prostitute did not perish along with those who were disobedient,

      after she had welcomed the spies in peace.

Jericho is also known as "The City of Palm Trees" ~ June 2012

Rahab is one of only two women mentioned by name as a hero of faith in Hebrews 11 – the other one is Sarah who appears in verse 11. What, you might say! Only two women out of sixteen named individuals? So much for equal representation of genders! But keep in mind that the author of Hebrews was writing at a time when an abysmally low view of women existed in the Jewish subculture.

For example, in the Book of Sirach (c. 180 BC), the Jewish scholar Jesus ben Sirach wrote:

·        Sirach 22:3 

It is a disgrace to be the father of an undisciplined son, and the birth of a daughter is a loss.

·        Sirach 42:14 

Better is the wickedness of a man than a woman who does good,

      it is woman who brings shame and disgrace.

So, we can see that the author of Hebrews actually holds a comparatively high view of women. What we should really be surprised by is that in a patriarchal society where women were seldom recognised by name, Hebrews 11 actually names two women, and these two women are commended as heroes of faith and portrayed as actors on the stage of redemptive history!

And when we read about Rahab in the Old Testament (Josh 2:1-24), we are astonished to discover that, there too, she is cast in a very positive light [1]! Even by 21^st century standards, she’s hardly your stereotypical damsel in distress, or fading wallflower who sits passively in the corner waiting for the men to make all the decisions. No, there’s none of that with Rahab!

Her character seems to defy patriarchal gender roles and expectations – you might even dare to say that this woman is the picture of strength and courage.

Glance back at Joshua chapter 1 and you will find that Joshua, the new leader and military commander of the Israelites, is told a total of four times: “Be strong and courageous!”  – three times by the LORD himself (vv. 6, 7, 9, and 18). Then, in the very next chapter, the scene abruptly switches and focuses not on Joshua, but on a hereto unknown character who is Joshua's complete antithesis...  

      ...a woman who exemplifies what it means to be strong and courageous - Rahab!

Yes, Rahab is strong - she’s the protagonist, the active agent [2], in Joshua 2:1-24 who is assertive, independent, able to take control, remains calm under pressure, and who demonstrates kindness (v. 12; interestingly, this an attribute of God himself)...

Notice the number of actions she performs: 

the woman had taken... and hidden them (v. 4) 

she had taken them... and hidden them (v. 6)

she went up... (v. 8)

she let them down... (v. 15; cf. v. 17)

she sent them away (v. 21)

she tied (v. 21)

She makes assertions and agreements:

she said... "I did not know" (v. 4)

                  "I don’t know" (v. 5) - admittedly vv. 4-5 contain falsehood

she said... (v. 8) "I know..." (v. 9)

she replied, "Agreed. Let it be..." (v. 21)

And gives directives (to men, who obey!):

"Go after them" (v. 5) ...So the men set out (v. 7)

"...please swear to me… because I have shown kindness" (v. 12)

"Give me a sure sign" (v. 12)

she said... "Go to the hills... Hide yourselves... and then go on your way" (v. 16)

you [Rahab] made us swear (v. 17)

Rahab is also courageous [3], and just like Joshua, she is a saviour:

She defies the king of Jericho and takes the risk of hiding the two men under the stalks of flax out on the roof (vv. 3-4). She protects and rescues the spies from certain death (v. 14) and her actions result not only in her own life being spared, but also in her father, her mother, her brothers and sisters, and all who belonged to them being saved from death (vv. 13, 18; 6:17, 22-23, 25). Her courage and kindness saved the lives of many people. [4]

Rahab’s story reminds us that even in Old Testament times when patriarchy prevailed, God has cast women in significant roles in his grand plan of salvation. Rahab the woman turns out to be an important part of the good news God is telling the world – she is one of only five women mentioned by Matthew’s Gospel in the genealogy of Jesus Christ himself (Matt 1:5). [5]

Rahab’s character and actions break the stereotypes of what our society often expects men to be like and women to be like, and she shows that women have the potential to be just as strong and courageous as men. In our communities, and especially in our churches, let’s be careful not to overlook faithful women. We’re not merely the support acts, and we’re not simply passive observers - depending on our gifting, personality, spiritual maturity, and willingness to serve, we have the potential to meet the challenge given the opportunity!

(You can read Part 3 here.)
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[1]  Aaron Sherwood, "A Leader's Misleading and a Prostitute's Profession: A Re-examination of Joshua 2",  JSOT 31.1 (2006), 43, 45.

[2]  Judith E. McKinlay, "Rahab: A Hero/ine?", Biblical Interpretation 7.1 (1999), 46, 47, 48.

[3]  Catherine Clark Kroeger & Mary J. Evans, The IVP Women's Bible Commentary (Downers Grove: IVP, 2002), 120.
[4]  McKinlay, 49.

[5]  Irene Nowell, "Jesus' Great-Grandmothers: Matthew's Four and More", The Catholic Bible Quarterly 70 (2008), 2.