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“Rahab: Faith And Redemption ”
(Joshua 2:1-6)
I. Introduction.
A. A natural question to ask is: “Why include Rahab of
Jericho among notable women of the Bible?”
1. When she first appears in scriptures, in Joshua 2,
she is identified as a woman of low moral
character, “. . . a harlot.” But, that was before a
great turning point in her life.
2. Here was an immoral woman living in a pagan city
that was devoted to everything God hates. The city
itself was on the brink of judgment.
3. Rahab, as far as we know, had been a willing
participant in the city’s immorality. She had
personally profited from participation in evil.
Why shouldn’t she, too, receive the just
consequences of her sins?
4. But, in Hebrews 11:31, “the harlot Rahab” is
specifically named for the greatness of her faith.
She even appears in the genealogy of Christ, in
Matthew 1. To see this as extraordinary is to
understate the case.
B. Where Rahab lived in Jericho was not on some narrow
street, or obscure out-of-the-way alley, but in the wall that
surrounded the city (Joshua 2:15). This wall was spacious
enough on top to accommodate buildings and a walkway,
or road.
C. Jericho was part of the Amorite kingdom, a violent culture,
thoroughly pagan, and a kingdom condemned by God and
ordered to be wiped from the face of the earth.
(Deuteronomy 20:17).
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1. God had told Abraham that his descendants would
begin to occupy the land as soon as the Amorites’
wickedness was complete (Genesis 15:16). That
time had now come. This evil nation had reached
God’s maximum tolerance level.
2. Rahab, in effect, represented the vileness of the
Amorite culture at a point when it had filled the
measure of human wickedness to its very brim.
Her livelihood depended upon sensual self-
gratification and immorality. But, she also
represents redemption by divine grace, liberation
from the wicked past and environment, salvation
from God’s judgment upon Jericho and the
Amorites.
D. The historical background to Rahab’s story is probably
well-known to most people who read and study the Bible.
Moses was now dead (Joshua 1:1), along with the
generations of Israelites whom God had freed from
Egyptian bondage.
1. Probably as many as a million Hebrews had
originally left Egypt under Moses’ leadership
(Exodus 12:37 refers to “. . . about six hundred
thousand men on foot, besides children.”).
2. Because of that generation’s collective
stubbornness and persistent lack of faith, when they
first reached the threshold of the “promised land”,
at Kadesh-Barnea, everyone over twenty years of
age was prohibited from entering that land.
3. The two significant exceptions were Caleb and
Joshua (Numbers 14:30).
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4. Thirty-eight years had now passed since Kadesh-
Barnea. Now, the Israelites are, once again, on the
threshold of Canaan, near Acacia Grove
(Joshua 2:1). This was about seven miles east of
the Jordan River, almost directly across the river
from Jericho. Now, Joshua had taken Moses’ place
of leadership. Just as Moses had done years before,
Joshua sent spies ahead to gather strategic
information about what lay on the west side of the
Jordan River. Only two men were sent, with orders
from Joshua (re-read underlined portion of
Joshua 2:1).
5. They went and “. . . came to the house of a harlot
named Rahab, and lodged there.”
E. Rahab is the very first person scripture refers to in the
promised land. By God’s providence, she becomes one of
the key figures in Israel’s military victory at Jericho. Her
whole life would change as a result of the unexpected
encounter with these two spies.
II. An Act Of Kindness: An Expression Of Faith.
A. Our scripture text relates what happened.
B. Joshua had deliberately kept the work of the spies secret.
Even the Israelites did not know of their mission. The men
were to report back to Joshua, personally, not the whole
nation (read Joshua 2:23-24). Joshua wasn’t about to open
their report for discussion among the people. He wasn’t
about to make the same mistake again. The road of popular
opinion was closed this time. They were going to enter the
land now.
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1. Jericho was in a strategic location, at the start of
two vital pathways through surrounding mountains,
one leading southwest, to Jerusalem and the other
northwest, toward Ai and beyond, toward Bethel.
The conquest of Jericho would give Israel an
important foothold into all the land.
2. Jericho was heavily fortified, so the task of the spies
was to access its strength. As a major entry point
into Canaan, visitors came and went all the time.
Joshua’s spies managed to get into the city before
the gates were closed for the night.
3. Once inside Jericho, a natural way to avoid arousing
suspicion, or attracting too much attention, was to
go to an area where people were discreet, because
of what went on there. Their search for such a
district brought them to Rahab, who was prosperous
enough to have a home in the wall of the city. She
might well have been widely-known in Jericho and
people could direct the men to her. In her
profession, opening the door without asking
questions was natural, and confidentiality was an
essential part of her trade.
C. Rahab was perfect for this purpose. It afforded a close look
at the wall, the city’s chief defense. It also made escape
easier, if necessary. Someone on the wall, with a long-
enough rope, could get out of the city quickly. By God’s
providence, everything they needed was provided, and
Rahab’s heart was also prepared to receive these men, and
to accept their God (Read verses 8-14).
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1. Perhaps someone from whom the spies had asked
directions turned them in. Or, maybe sentries on
the wall near Rahab’s house spotted them and
recognized them as outsiders by their dress.
However it happened, Jericho’s king heard of these
strangers, and about where they’d gone. The king
sent messengers to Rahab’s house.
2. There would probably been some reward for Rahab
had she turned in the spies. But, instead, she hid
them, and misdirected the king’s men. This put her
at considerable risk. If these men knew the spies
had been to her house, when they could not find
evidence that the spies had left the city (as Rahab
told them) they would probably come back to
question her further.
3. Rahab put her own life in jeopardy to protect these
strategies. She showed faith in believing they
would keep the promises made about her and
her family.
D. One point that needs addressing is the fact that, to protect
the spies, Rahab had to tell a lie. Was this justified?
By commending her faith, is scripture condoning
her method? It’s not an easy question to answer.
1. Some have argued that, because of the
circumstances, hers was not, technically,
a “lie,” but rather a military strategy to
outwit an enemy in time of war. But,
would Rahab have thought of it that way?
2. Others agree that even lying is acceptable
if the motive is a greater good. But, such a
situational approach to ethics is opening a
door to serious problems.
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3. We cannot really justify Rahab’s lie. Was is
necessary for a greater good? Not really.
(Take the case of Shadrach, Meshach, and
Abednego – could have lied and escaped
furnaces.) There is no “greater good” than
truth, and the cause of truth is never served
by lying. God saved the three friends
without their lying. He could have saved
Rahab and the spies without a lie as well.
4. Scripture doesn’t commend her lie. Rahab
is not held up as an example of ethics. She
is noted as an example of faith (Heb. 11:31:
“By faith the harlot Rahab did not perish
with those who did not believe, when she
had received the spies with peace.”). At this
time, her faith was new, weak, in need of
nurture and growth. She was the product of
a corrupt culture where ethics had no real
meaning. But, her faith immediately bore
fruit in action. Her future was now in the
hands of the spies’ God. The proof of her
faith was that “. . . she received the
messengers and sent them out another
way[.]” (James 2:25).
5. Rahab’s faith is what ultimately produced a
change in her character. Her quick-thinking
saved Joshua’s spies. (One has to imagine
she might have been used to such quick
action, should a jealous wife come looking
for a husband. Apparently, the “. . . stalks of
flax” which were on the roof, and the handy
long rope, were also near-at-hand for such
purposes).
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E. Rahab’s kindness, and faith, found reward and justification
when Jericho was conquered and destroyed
(Joshua 6:22-23; read). When Jericho’s walls fell, we can
assume Rahab’s house is spared.
III. Conclusion.
A. After the account of Jericho’s destruction, in Joshua 6,
Rahab is never again mentioned in the Old Testament.
Joshua noted that she still lived in Israel, when he wrote
the account of the conquest of the land (Joshua 6:25; read).
This was probably many years after Jericho’s fall.
Apparently, she lived out her life in quiet dignity and grace
among God’s covenant people. She was, and remains, a
symbol of the transforming effect of faith. This is the
primary lesson of her life.
B. But, we do meet her again, three times, in the New
Testament. The first of these is at the beginning of
Matthew’s gospel, in the lengthy genealogy of Christ
(Read, Matthew 1:5-6a). It’s highly unusual for a
women to be named in Hebrew genealogies. Matthew
mentions five, at least three of whom were Gentiles.
C. Rahab found redemption not because of any meritorious
works she did, not because she earned God’s favor by good
deeds. Hers is not a lesson in how to better ourselves
through self-improvement. Rather, she reminds us that
God’s grace can redeem even the greatest of sinners.