Hebrews 11:31

DISCOURSE: 2330
RAHAB CONCEALING THE SPIES

Hebrews 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 man’s 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: Joshua 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: Galatians 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: Romans 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: 2 Thessalonians 2:13.]

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 God’s 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 Jehovah’s 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 “God’s 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: Proverbs 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 God’s 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 father’s house; so shall the King have pleasure in thy beauty: for he is thy Lord God: and worship thou Him [Note: Psalms 45:10.].” Our Lord’s 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: Luke 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 God’s commandments grievous.” His determination through grace will be to be found in God’s 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: 1 John 3:23.], and “abiding in him,” as the branch abides in the vine [Note: John 15:4. 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: Acts 9:6.]?” and from that time the believer’s 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 God’s 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: Amos 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: Joshua 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: Ephesians 2:12; Ephesians 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 Christ’s [Note: 1 Corinthians 3:22.].”]

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: 1 Corinthians 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: Ephesians 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 God’s 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: James 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: Joshua 2:4.]. 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 her’s 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: 1 John 5:4.], and purify the heart [Note: Acts 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: Titus 2:11.].” If any have this hope in him, let him walk as Christ walked, and “purify himself even as he is pure [Note: 1 John 2:6; 1 John 3:3.].”]