Hebrews 11:31

KJV

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

KJV (with Strong's)

By faith {G4102} the harlot {G4204} Rahab {G4460} perished {G4881} not {G3756} with them that believed not {G544}, when she had received {G1209} the spies {G2685} with {G3326} peace {G1515}.

Complete Jewish Bible

By trusting, Rachav the prostitute welcomed the spies and therefore did not die along with those who were disobedient.

Berean Standard Bible

By faith the prostitute Rahab, because she welcomed the spies in peace, did not perish with those who were disobedient.

American Standard Version

By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.

Commentary

### SUMMARY
Hebrews 11:31 powerfully affirms the extraordinary faith of Rahab, a Gentile woman from Jericho, positioning her among the Old Testament's most exemplary figures of belief. This verse underscores that her preservation from the city's destruction was a direct consequence of her active trust in God, starkly contrasting her salvation with the doom of those in Jericho who remained in unbelief, specifically highlighting her courageous act of sheltering the Israelite spies.

### CONTEXT
* **Literary Context:** Hebrews 11, often dubbed the "Hall of Faith," systematically presents a compelling catalog of Old Testament saints who exemplified faith in action. The chapter begins with a foundational definition of faith as "the assurance of things hoped for, the conviction of things not seen" ([Hebrews 11:1](/hebrews/11-1 "Hebrews 11:1 - The Nature of Faith")). It then progresses chronologically, moving from Abel to Noah, Abraham, Isaac, Jacob, Joseph, and Moses. Rahab's inclusion, following the mighty acts of Moses and the Israelites crossing the Red Sea and receiving the Law, is particularly striking. Her story serves as a bridge, transitioning from the foundational figures of Israel's history to the conquest of Canaan, demonstrating that God's redemptive plan extends beyond the covenant people to embrace those, like Rahab, who respond to His truth with genuine belief, regardless of their background. Her mention immediately precedes the summary of the conquest of Jericho and other victories, highlighting her pivotal role in the unfolding of God's plan for Israel.
* **Historical & Cultural Context:** Rahab lived in Jericho, one of the oldest cities in the world, strategically located in the Jordan Valley. At the time of the Israelite conquest (circa 1400 BC), Jericho was a fortified Canaanite city, deeply entrenched in pagan worship and practices, including child sacrifice and ritual prostitution, which were an abomination to Yahweh. The term "harlot" (Hebrew: *zonah*) indicates her profession, which, while socially marginalized, was not uncommon in ancient Near Eastern cities. The Israelites, under Joshua's leadership, were poised to invade Canaan, a land promised to them by God. The sending of spies ([Joshua 2:1](/joshua/2-1 "Joshua 2:1 - Joshua Sends Spies to Jericho")) was a crucial reconnaissance mission. Rahab's decision to shelter these spies was an act of profound treason against her own city and people, punishable by death. Her actions were driven by a recognition of the God of Israel's power and sovereignty, as she explicitly states in [Joshua 2:9-11](/joshua/2-9-11 "Joshua 2:9-11 - Rahab's Confession of Faith"), acknowledging that the Lord "is God in the heavens above and on the earth beneath." This context highlights the immense personal risk and radical nature of her faith.
* **Key Themes:** Rahab's story in Hebrews 11:31 contributes significantly to several overarching themes within the book and the broader biblical narrative. Firstly, it powerfully illustrates **Divine Inclusion and Grace**, demonstrating that God's salvation is not limited by ethnicity, social status, or past sins. A Canaanite harlot is saved, while her "righteous" (by human standards) countrymen perish, underscoring that God looks at the heart and genuine belief, not merely external circumstances. This theme is further emphasized by her inclusion in [Matthew's genealogy of Jesus Christ](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy"). Secondly, it highlights **Active Faith and Its Consequences**, showing that true faith is never passive but manifests in tangible actions. Rahab's faith was demonstrated by her courageous decision to hide the spies and aid their escape, even at great personal peril. This aligns with the New Testament teaching that faith without works is dead ([James 2:25-26](/james/2-25-26 "James 2:25-26 - Faith and Works")). Lastly, the verse underscores the **Contrast Between Belief and Unbelief**, presenting Rahab's preservation as a direct result of her faith, set against the backdrop of Jericho's destruction, which served as a divine judgment against the city's pervasive unbelief and rebellion against God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **harlot (Greek, _pórnē'_):** Feminine of *pórnos*, meaning a strumpet or prostitute. Figuratively, it can also refer to an idolater. In this context, it explicitly identifies Rahab's social standing and profession in Jericho, emphasizing the remarkable nature of her inclusion among the heroes of faith, despite a background that would typically be considered antithetical to God's holiness.
* **perished (Greek, _synapóllymi'_):** From *sýn* (with) and *apóllymi* (to destroy, perish). It means "to destroy in company with" or "to perish with." The use of the negative particle "not" (G3756, *ou*) with this verb ("perished not") strongly emphasizes her preservation from the collective destruction that befell "them that believed not," highlighting the distinct outcome of her faith.
* **peace (Greek, _eirḗnē'_):** Probably from a primary verb meaning "to join." It signifies peace (literally or figuratively), by implication, prosperity. In this context, "with peace" (Greek: *metá eirḗnēs*) indicates a welcoming, non-hostile, and even benevolent disposition towards the spies. It implies a state of reconciliation or accord, signifying her alignment with their mission and, by extension, with the God of Israel, rather than with her own people's hostility.

#### Verse Breakdown
* **"By faith the harlot Rahab":** This opening phrase immediately establishes the central theme: Rahab's actions were motivated by *pístis* (faith), not by political expediency or personal gain. The explicit mention of her being a "harlot" (G4204, *pórnē*) serves to highlight the radical nature of God's grace and the inclusive power of faith, transcending social stigma and moral failings. Her identity is not hidden but presented as a testament to God's ability to save anyone who believes.
* **"perished not with them that believed not":** This clause presents a stark contrast between Rahab's destiny and that of her fellow citizens. The verb "perished not" (G4881, *synapóllymi* with G3756, *ou*) emphasizes her preservation from the destruction that engulfed Jericho. The phrase "them that believed not" (G544, *apeithéō*) refers to the inhabitants of Jericho who, despite hearing of God's mighty acts, willfully and stubbornly disbelieved and disobeyed, leading to their demise. This highlights the salvific power of faith versus the destructive consequences of unbelief.
* **"when she had received the spies with peace":** This final clause specifies the concrete action that demonstrated Rahab's faith. "Received" (G1209, *déchomai*) implies a welcoming and accepting posture. Her act of sheltering the Israelite spies (G2685, *katáskopos*) was not merely passive hospitality but an active, risky, and decisive choice to align herself with God's people. The phrase "with peace" (G3326, *metá* G1515, *eirḗnē*) further clarifies her disposition, indicating a non-hostile, even benevolent and secure reception, which ultimately led to her and her household's salvation.

#### Literary Devices
The author of Hebrews employs several powerful literary devices in this concise verse. **Juxtaposition** is prominent, sharply contrasting Rahab's fate with that of "them that believed not." This highlights the binary outcome of faith versus unbelief. The inclusion of "harlot" before her name is a form of **Irony** or **Paradox**, as it elevates a socially marginalized figure to a hero of faith, challenging conventional notions of righteousness and demonstrating God's unconventional grace. The entire verse functions as a powerful **Synecdoche**, where Rahab's individual act of faith stands in for the broader principle that faith leads to salvation and inclusion in God's redemptive plan, regardless of one's past. Furthermore, the verse serves as a **Testimony**, bearing witness to the transformative power of genuine belief, making her a compelling example for the original audience facing persecution and temptation to abandon their faith.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 11:31 profoundly illustrates God's sovereign grace and the inclusive nature of His salvation, extending beyond the boundaries of the covenant people to embrace any individual who responds to His truth with genuine faith. Rahab, a Gentile and a harlot, stands as a testament to the fact that God's redemptive plan is not limited by human ethnicity, social standing, or past sins. Her story emphasizes that true faith is not merely intellectual assent but an active, courageous, and transformative trust that results in obedience and alignment with God's purposes, even when it demands radical choices and significant personal risk. Her preservation, while her city perished, serves as a powerful reminder of the distinct destinies awaiting those who believe and those who stubbornly reject God's revelation.

* [Joshua 2:9-11](/joshua/2-9-11 "Rahab's Confession of Faith")
* [James 2:25](/james/2-25 "Rahab's Faith Demonstrated by Works")
* [Matthew 1:5](/matthew/1-5 "Rahab in the Genealogy of Jesus")

### REFLECTION AND APPLICATION
Rahab's story in Hebrews 11:31 offers profound encouragement and challenges for contemporary believers. It teaches us that no one is beyond the reach of God's redemptive love, regardless of their past mistakes, social standing, or perceived unworthiness. Her inclusion among the heroes of faith reminds us that God's grace is boundless and that He values a heart that turns to Him in genuine trust above all else. Furthermore, Rahab's active faith—her willingness to risk everything to protect the spies because she believed in the God of Israel—calls us to examine the nature of our own faith. Is it merely passive assent, or is it an active, living trust that compels us to courageous obedience, even when it's difficult, unpopular, or risky? Her example urges us to cultivate a faith that translates into tangible actions, demonstrating our allegiance to God in a world that often opposes His ways. Just as Rahab found security and salvation by aligning with God's plan, we too find our ultimate safety and purpose in trusting and obeying Him.

#### Questions for Reflection
* **In what areas of your life are you tempted to rely on your own understanding or worldly security rather than trusting God's plan?**
* **How does Rahab's inclusion in the "Hall of Faith" challenge your preconceived notions about who God can use or save?**
* **What specific actions might God be calling you to take as a demonstration of your active faith, even if they involve personal risk or discomfort?**
* **How can Rahab's story encourage you to extend grace and welcome to those who might be marginalized or judged by society?**

### FAQ
**Was Rahab truly a "harlot," and how does that impact her inclusion in the Hall of Faith?**

Answer: Yes, the biblical text, both in [Joshua 2:1](/joshua/2-1 "Joshua 2:1 - Spies go to Rahab's house") and Hebrews 11:31, explicitly identifies Rahab as a "harlot" (Hebrew: *zonah*, Greek: *pórnē*). This term typically refers to a prostitute. Her inclusion in the "Hall of Faith" is not despite her profession but serves as a powerful testament to God's boundless grace and the transformative power of faith. It underscores that God's salvation is available to anyone who believes, regardless of their past sins, social status, or moral failings. Her story highlights that God's criteria for acceptance are based on genuine faith and a turning towards Him, rather than on human-defined righteousness or social standing. It demonstrates that no one is beyond the reach of His redemptive love, and He can use anyone for His purposes.

### CHRIST-CENTERED FULFILLMENT
Rahab's story in Hebrews 11:31, while rooted in the Old Testament narrative of the conquest of Jericho, finds its ultimate and profound fulfillment in Jesus Christ. Her act of faith in receiving the spies and aligning with God's people foreshadows the radical inclusivity of the New Covenant, established through Christ's sacrifice. Just as Rahab, a Gentile and a social outcast, was saved by faith and brought into the lineage of God's people, so too does Christ's atoning work extend salvation to all who believe, regardless of their ethnicity, past sins, or social standing. The "peace" with which she received the spies points to the ultimate peace and reconciliation with God that is found only through Christ, who is our [peace](/ephesians/2-14 "Ephesians 2:14 - Christ is Our Peace"). Her preservation from destruction, while her city faced judgment, powerfully illustrates the spiritual salvation offered by Jesus, who delivers believers from the wrath to come ([1 Thessalonians 1:10](/1_thessalonians/1-10 "1 Thessalonians 1:10 - Jesus Delivers from Wrath")). Furthermore, Rahab's inclusion in the [genealogy of Jesus](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy") explicitly links her to the Messiah, demonstrating that God's redemptive plan, from the very beginning, was designed to incorporate all who would come to Him by faith, culminating in the saving work of Christ for all nations ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

James 2:25

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

Joshua 6:22

But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.

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 [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.

Matthew 1:5

And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;

Joshua 2:1

¶ And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.

Joshua 2:24

And 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.

Matthew 1:1

¶ The book of the generation of Jesus Christ, the son of David, the son of Abraham.