Albert Barnes Commentary Hebrews 11:31

"By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace." — Hebrews 11:31 (ASV)

By faith the harlot Rahab. She resided in Jericho (Joshua 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 was to be destroyed, and directed her to give an indication of her residence to the invading Israelites, so that her house might be spared (Joshua 2:18–19).

In the destruction of the city, she was accordingly preserved (Joshua 6). The apostle seems to have selected this case as illustrating the nature of faith, partly because it occurred at Jericho, which he had just mentioned, and partly to show that strong faith was exercised not only by the patriarchs and by those who were acknowledged as great and good, but by those in humble life, and whose earlier conduct had been far from a virtuous life.

Calvin. Much perplexity has been felt regarding this case, and many attempts have been made to remove the difficulty. The main difficulty has been that a woman of this character is listed among those who were distinguished for piety; and many expositors have attempted to show that the word rendered harlot does not necessarily signify a woman of immoral 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 entertains strangers. Others have supposed that the word means an idolatress, because those devoted to idolatry frequently had immoral characters. But there are no clear instances in which the Greek word or the corresponding Hebrew word is used in this sense. The usual and fair meaning of the word is the one given in our translation, and there is no good reason why that meaning should not be retained here. It is not implied by the use of the word here, however, that Rahab was a 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 designation.

Regarding this case, therefore, and in explanation of the difficulties that have been felt concerning it, we may remark:

1. The obvious meaning of this word here and of the corresponding passage in Joshua 2:4 is, that she had been a woman of immoral character, and that she was known as such. That she might also have been a hostess, or one who kept a house of entertainment for strangers, is at the same time by no means improbable, since it frequently happened, in ancient as well as modern times, that women of this character kept such houses. The fact that her house was known merely as a place of lodging might have led the spies who went to Jericho to seek 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 inn.

2. There is no improbability in supposing that her course of life had been changed either before their arrival, or as a result of it. They were undoubtedly wise and holy men. The leader of the Hebrew army would not have selected men for an enterprise like this unless he could place entire confidence in them.

   It is not unfair, then, to suppose that they were men eminent in piety as well as sagacity. Nor is there any improbability in supposing that they would inform this woman about the history of their people, their remarkable deliverance from Egypt, and the purpose for which they were about to invade the land of Canaan.

   There is evidence that 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 also risked 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 immoral character, but now was truly converted—does not stand alone. Other women of a similar character have been converted, and have subsequently led pious lives; 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 immoral and degraded class of human beings. Publicans and harlots, said the Savior, go into the kingdom of God (Matthew 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 depraved sinners; and one that also shows that strangers, even in a public inn, may do good to those who have wandered far from God and virtue, and that we should never despair of saving the most depraved 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 also true—and who does not? But admitting all that may be said about any imperfection in her character , it was still true that she had strong faith—and that is all that the apostle commends. We are no more obligated to vindicate all that she did, than we are all that David or Peter did—or all that is now done by those who have the strongest claims to virtue.

5. She had strong faith. It was only a strong belief that Jehovah was the true God, and that the children of Israel were His people, which would have led her to shelter these strangers at the risk of her own life; and when the city was surrounded, 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 (Joshua 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 showed no such faith as Rahab had, and they were therefore destroyed.

Received the spies with peace. With friendliness and kindness (Joshua 2:1 and following).