Hebrews 11:31

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.

Hebrews 11:31. Πίστει ῾Ραὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασι δεξαμένη τοὺς, κατασκόπους μετ᾿ εἰρήνης.

Hebrews 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 Chapter s 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 God's 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 זוֹנָה 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 πόρνη, 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: הַאָֹּנה “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 God's 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, 1 Corinthians 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 God's 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, Joshua 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! Hebrews 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, Joshua 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, Romans 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, Matthew 10:33; Luke 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, Revelation 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,” Joshua 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, Joshua 6:25, “And Joshua saved Rahab the harlot alive, and her father's 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, Matthew 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.