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THE LIE OF RAHAB Powered By Docstoc
					                                         THE LIE OF RAHAB

See Joshua 2:4-7. Compare this with Ex 1:18-20; 1 Sam 16:2-3; 21:2. How does this square
with Ex 20:16; Prov 12:22; Eph 4:25; James 2:25? The dealing with the apparent lie of Rahab is
a hard one, one that has been given a variety of answers by Biblical scholars.

A.     The falsehood to which she had recourse may be excused by the pressure of the
       circumstances and by her own antecedents, but cannot be defended. (Barnes Notes)

B.     Her deceit is not to be justified as a lie of necessity told for a good purpose. Neither can
       we avoid the problem by saying that before the preaching of the gospel a salutary lie was
       not regarded as a fault even by good men. Such cannot be shown to be "allowable," or
       even "praiseworthy," simply because the writer mentions the fact without expressing any
       subjective opinion. . . she is still culpable in affirming an untruth, for a lie is always a sin.
       (Winter, Joshua, College Press)

C.     The scared historian simply narrates the fact, and makes no comment whatever upon it. .
       . Rahab was not doubt absolutely ignorant that there was any sin, either in her mode of
       living or in the lie she told to save the men's lives. . . However, the guilt of Rahab's
       falsehood may be extenuated, it seems best to admit nothing which may tend to explain it
       away. We are sure that God discriminated between what was good in her conduct and
       what was bad; rewarding the former, and pardoning the latter. Her views of the Divine
       law must have been exceedingly dim and contracted. A similar falsehood, told by those
       who enjoy the light of revelation, however laudable the motive, would of course deserve a
       much heavier censure. (Pulpit Commentary)

D.     The course which she adopted was a sin of weakness, which was forgiven her in mercy
       because of her faith. (Keil-Delitzch)

E.     It may be asked, "Did not Rahab lie in the account she gave to the officers of the King of
       Jericho?" I answer, She certainly did; and the inspired writer sets down the fact merely
       as it stood, without making the Spirit of God responsible for the dissimulation of the
       woman. But was she not rewarded? Yes; for her hospitality and faith, not for her lie. But
       could she have saved the spies without telling a lie? Yes, she certainly might; but what
       notion could a woman of her occupation have of the nicer distinctions between truth and
       falsehood, living among a most profligate and depraved people, where truth could
       scarcely be known? (Adam Clarke)

F.     First, one must remember that the status of this woman at the time she was visited.
       Second, one must recognize that the darkened conscience is but gradually enlightened.
       Third, Rahab was just in the process of changing her whole way of life; she was
       beginning to throw in her lot with God's people. (Beacon Bible Commentary)
     Taken from: Hamlin, Joshua, Inheriting the Land. Grand Rapids: Eerdmans, 1983

                          Rahab                                                   Achan
A poor Canaanite woman                                        A well-to-do man of the tribe of Judah (Josh
Took the spies to the roof and hid them from the king of      Took the forbidden things and hid them from
Jericho (2:6)                                                 Joshua (7:21-22)
Showed kindness and loyalty to the Israelite spies and        Brought trouble on Israel by his greed (7:11,
helped them achieve victory (2:12)                            25)
Made a covenant with the Israelites (2:12-14)                 Broke the covenant with God (7:11)
Saved her whole family alive, and they became respected       Condemned his family to death and oblivion
members of the kingdom society (2:13-14; 6:22-23, 25)         (7:25)

The contrast between the unfaithful Israelite and the faithful foreigner is remarkable. King Ahab
was a kind of Achan figure, and the prophets described Israel in terms of unfaithfulness
reminiscent of Achan. We can find counterparts of Rahab in Ruth the Moabitess (Ruth 2:2), the
widow of Zarephath in Sidon (1 Kgs 17:9), Naaman the Syrian (2 Kgs 5:1), the people of Nineveh
(Jonah 3:6-9), those described in Isa 44:5; 45:14, 22-23; 49:7; 55:5, King Cyrus (Isa 44:28; 45:1),
the centurion at the cross (Matt 27:54), and Cornelius in Caesarea (Acts 10), as well as the great
multitude "from every nation, from all tribes and peoples and tongues, standing before the throne"
(Rev 7:9).

The contrast between Rahab and Achan is well illustrated in Jesus' words " Many will come from
east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while
the sons of the kingdom will be thrown into the outer darkness" (Matt 8:11-12).

        A.    God works through very ordinary and unlikely people, such as Rahab. She had
              four strikes against her as to her likelihood of being used by God in the culture of
              her day.

        B.      She was a Canaanite, not a Jew. Most of the Canaanites were so wicked that
                God gave the instruction that they were to be wiped out. But here was one who
                was an exception to the rule.

        C.      She was a woman. The typical Jewish prayer by the time of Jesus that a man
                would pray every morning was, "Lord, I thank thee that I was not born a Gentile,
                a slave, or a woman." In many places in the world today women still have a
                second-class statues. In some cultures they are even considered as objects to
                be owned. India and some other countries practice infanticide with female
                babies. But God shows by his choice of Rahab that both male and female are
                part of His original creation and both are made in His image.

        D.      She was a prostitute. She was probably not a cultic prostitute, tied into the
                Canaanite fertility goddess worship because there is another Hebrew word to
                describe a religious prostitute. Most likely she was forced into this occupation for
                economic reasons. Her family was probably involved in agriculture outside the
                city. That would explain the flax bundles drying on the roof. God has a way of
                working through the most ordinary and unlikely people who live on t he edge of
                social respectability. Jesus attracted these kinds of people to him.

        E.      She was dishonest. She told an out and out lie to the soldiers who came looking
              for the spies. Here is a strange combination. Rahab is a harlot, a liar, and a
              person of great faith. Is her lying justified? Does God work by a situational
              ethic? NO! God's standards never change. What you have with Rahab is the
              fact that the conscience is slowly enlightened. There can be no doubt that she
              changed both her profession and her ethics as she threw in her lot with God's
              people. But there is no doubt as to how she was living when she first came into
              contact with the Israelites. She was on the outmost circle of faith, just touching
              the boundaries. But the nearer she would come to the Lord, the most she would
              change form her previous lifestyle. But, this just goes to show that God can use
              us as we are, and in the process, change us.

      F.      Rahab was an unusual mother. She made quite a pilgrimage. She married,
              settled down and raised a family and actually became one of the ancestors of
              Jesus Christ on Joseph's side. She is listed in Christ's genealogy in Matt 1:5-6.
              She is affirmed as an example of living faith in Heb 11:31 and affirmed for her
              good works in James 2:25.

      A.     She had a street-smart openness to truth from wherever it came. She was
             faithful to what little light she did have. We should guard against closed minds.
             Rahab had heard how God was working in the Israelite nation. She knew their
             God must be powerful. Perhaps because she was a prostitute she was looking
             for something better. She just may have been an open person looking for
             something better. She saw a need for change in her life and recognized the
             possibilities and potential for change.

      B.      Rahab had the courage to make a tough decision.

      C.      Rahab was willing to join a new family--the family of God.

      D.      Rahab had a loyalty to her own human family.

      E.      Rahab had a lasting faith in the Lord.

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