Henry Krabbendam - James - World Evangelical Alliance

(3) Rahab as Complementing and Crowning Paradigm (2:25)
In Rahab the same pattern of God’s approval (Manton, 266) is on display.
“To give another instance, was not Rahab justified by deeds” (Martin, 96)?
She demonstrated the authenticity of the faith she professed (Josh. 2:11),
when she welcomed the spies, hid them in her home and expedited their departure
(See Tasker, 71), and in so doing put her life in jeopardy (Josh. 2:1-6;
Heb. 11:31). The question may well be asked why James deemed it necessary
to back up Abraham with Rahab of all people, a “patriarch” with a “prostitute”
(Keddie, 119), and then, to top it off, as a “second example of equal
weight” (Martin, 96)? Is this not an anticlimax? After all, “Abraham and
righteousness form a ready and obvious pair in ... the biblical world. But Rahab?
That is another matter altogether!” They seem to be “the odd couple”
(See Brosend, 75-76). Well, there seem to be at least six good reasons for introducing
her in this context. A “perennial” friend of God is complemented
with a “recent” friend of the world, a model Israelite with a shady Gentile, a
veteran believer with a young start-up, a respectable man with a disreputable
woman, and, finally, someone who in actual practice surrenders his son’s life
with someone who in manifest principle surrenders her own.
In a nutshell, what we seem to end up with is a “judicious, clear-headed,
and exemplary saint,” on the one hand, and someone who has been called an
“intemperate, sober and superior sinner,” on the other (See Zodhiates, II, 64).
It is rather intriguing that a close look at the reference to Rahab indicates
quite the opposite. James very well may have topped of his argument with a
second, more impressive and effective example rather than one with less or
equal impact. Let us take this look!
First, Abraham, as the friend of God (Gen. 18:17ff) and the father of all
believers (Rom. 4:16), was “the top of the heap.” Rahab, on the other hand, as
a harlot, was the “bottom of the barrel,” seemingly a friend of the world. Believers
may tend to excuse themselves when brought face to face with Abraham.
“Don’t compare me with him. He is unique!” This is to say, to fall below
the standard of Abraham is to be expected and “normal.” However, a
comparison with Rahab will make short shrift of every excuse. “You think
that you compare favorably vis-à-vis Rahab? Well, ‘noblesse oblige!’ To
imitate her should be in your reach. So you better live up to the standard she
provides.” In short, since everyone will find himself somewhere in between
Abraham and Rahab, not as “good” as Abraham, but certainly “better” than
Rahab, the two models bracket every believer. There is no excuse not to have
an active faith! Abraham may seem to be too lofty a model to follow. Rahab
would put you to shame, if you don’t. And ... you cannot let that happen, can
you now?
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