BEREAN.AI ← Ask a Question

Rahab's Place in Jesus' Genealogy According to Matthew

Rahab, a woman of Jericho, is notably included in the genealogy of Jesus Christ as recorded in the Gospel of Matthew [1, 6]. Matthew 1:5 states, "and Salmon begat Boaz of Rahab" [6]. This inclusion is significant because Rahab was a Gentile and, according to biblical accounts, a "harlot" or prostitute [1, 5, 9].

The name "Rachab" in Matthew's genealogy is identified as the same person as Rahab from the book of Joshua [2, 3, 5]. She is first mentioned in Joshua 2:1 as the woman who received and hid the spies sent by Joshua to reconnoiter the land of Jericho [1, 4, 7, 8]. Her actions in protecting the Israelite spies are detailed in Joshua 2:1-7, where she concealed them from her countrymen and helped them escape [1, 16]. As a result of her assistance, Rahab and her family were spared when the Israelites sacked Jericho [1, 12]. She subsequently became the wife of Salmon, and through this union, an ancestress of the Messiah [1, 7].

Rahab's story is presented in the New Testament as an example of faith and righteous deeds [9]. The author of Hebrews commends her faith, stating, "By faith the harlot Rahab perished not with them that believed not" (Hebrews 11:31) [11, 15]. James 2:25 also highlights her actions as evidence of works accompanying faith, noting that she "received the messengers, and sent them out another way" [9, 11]. This demonstrates that her faith was not merely intellectual assent but was demonstrated through her risky actions [15].

The inclusion of Rahab in Matthew's genealogy of Jesus is particularly striking for several reasons. First, it emphasizes the grace of God, as she was a Gentile and a prostitute [9]. Her acceptance into the community of Israel and her role in the lineage of the Messiah underscore God's expansive grace, which extends beyond ethnic and social boundaries [9, 12]. The Tyndale House commentary on Matthew 1:5 specifically notes that her inclusion "emphasizes the grace of God" [9].

Second, Rahab is one of only four women explicitly named in Matthew's genealogy, alongside Tamar, Ruth, and the wife of Uriah (Bathsheba) [13]. The presence of these women, particularly those with unconventional or scandalous backgrounds, has been a point of theological discussion. Jamieson, Fausset & Brown observe that "three of them with a blot at their names in the Old Testament—Thamar, Rachab, and Bath-sheba" [13]. This suggests that Matthew's genealogy is not merely a straightforward tracing of male lineage but includes individuals who highlight specific aspects of God's redemptive plan.

The Jewish tradition, as noted by John Gill, also recognized that the Messiah was to descend from Boaz, and some traditions acknowledged Rahab's marriage to Salmon [10]. However, the Old Testament itself does not explicitly state that Salmon begat Boaz of Rahab, a detail provided by Matthew [10]. This indicates that Matthew drew upon existing traditions or records to construct his genealogy [10].

Rahab's story also illustrates the theme of redemption and inclusion. Despite her background as a harlot in a pagan city, she demonstrated faith in the God of Israel [9, 11]. Her decision to protect the spies, at great personal risk, led to her salvation and integration into the Israelite community [1, 11]. The Tyndale House commentary on Joshua 6:25 notes that "Rahab was not only accepted into Israel; she ultimately was an ancestor of the Messiah" [12]. This demonstrates the "breadth and depth of God’s grace" [12].

The term "Rahab" also appears in other biblical contexts, though referring to different entities. For instance, in Psalms 87:4 and Isaiah 51:9, "Rahab" is used poetically as a name for Egypt, signifying "insolence" or "pride" [8, 14]. However, John Gill clarifies that this is distinct from Rahab the harlot, noting that the Hebrew letters for the two words are not identical [14]. The Rahab in Matthew's genealogy is unequivocally the woman from Jericho [1, 2, 5].

Sources

  1. Smith's Bible Dictionary “Smith's Bible Dictionary: Rahab, Or Rachab — (wide), a celebrated woman of Jericho who received the spies sent by Joshua to spy out the land, hid them in her house from the pursuit of her countrymen, was saved with all her family when the Israelites sacked the city, and became the wife of Salmon and the ancestress of the Messiah. (Joshua 2:1; Matthew 1:5) (B.C. 1450.) She was a "harlot", and probably combined the trade of lodging-keeper for wayfaring men. Her reception of the spies, the artifice by which she concealed them from the king: their escape, and the saving of Rahab and her family at ”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Rachab — =Rahab, a name found in the genealogy of our Lord (Matt. 1:5).”
  3. Hitchcock's Bible Names “Hitchcock's Bible Names: Rachab — same as Rahab”
  4. STEPBible TIPNR “Biblical proper name: [email protected]=H7343 — Woman living before Israel's Monarchy (refs: #A woman living before Israel's Monarchy, first mentioned at Jos.2.1; <br>referred to as <strong="H7)”
  5. Smith's Bible Dictionary “Smith's Bible Dictionary: Rachab — Rahab the harlot. (Matthew 1:15)”
  6. Matthew “Matthew 1:5 (ASV) — and Salmon begat Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed begat Jesse;”
  7. STEPBible TBESG “[H7343] H7343 = (H7343) — A woman living before Israel's Monarchy, first mentioned at Jos.2.1; <br> mother of: Boaz (H1162)(?) <BR> § Rahab = "wide"<br> a harlot of Jericho who aided the spies to escape; saved from the destruction of Jericho; married Salmon, an ancestor of David and of Christ; commended for her faith in the book of James<br>”
  8. Easton's Bible Dictionary “Easton's Bible Dictionary: Rahab — Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as "the proud one." Rahab, (Heb. Rahab; i.e., "broad," "large"). When the Hebrews were encamped at Shittim, in the "Arabah" or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to "spy the land." After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They h”
  9. Matthew (Protestant academic) “Tyndale House on Matthew 1:5: 1:5 Rahab was the Gentile prostitute who risked her life to harbor Joshua’s two spies in Jericho (Josh 2:1-21). Her inclusion in the ancestry of the Messiah emphasizes the grace of God. Elsewhere she is commended for her faith in the God of Israel and for righteous deeds (Heb 11:31; Jas 2:25).”
  10. Matthew (Baptist/Reformed) “John Gill on Matthew 1:4: And Aram begat Aminadab,.... Which, with what follows in this verse, exactly agrees with the genealogical account in Rut 4:19. . Matthew 1:5 mat 1:5 mat 1:5 mat 1:5And Salmon begat Booz of Rachab,.... That Salmon begat Boaz, is affirmed in Rut 4:21 but it is not there said, nor any where else in the Old Testament, as here, that he begat him of Rahab, that is, of Rahab the harlot. This the Evangelist had from tradition, or from the Jewish records. That the Messiah was to spring from Boaz is asserted by the Jewish writers (s); and they also own that Rahab was married”
  11. Hebrews (Protestant academic) “Tyndale House on Hebrews 11:31: 11:31 Rahab the prostitute (Josh 2; 6:25) showed faith in the power of the God of Israel by protecting the spies who came to her home (cp. Jas 2:25). As a result, she and her family were not destroyed but joined the community of Israel. In fact, Rahab was an ancestor of Jesus (Matt 1:5).”
  12. Joshua (Protestant academic) “Tyndale House on Joshua 6:25: 6:25 The statement that Rahab lives among the Israelites to this day affirms the breadth and depth of God’s grace. Rahab was not only accepted into Israel; she ultimately was an ancestor of the Messiah (see Matt 1:5).”
  13. Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 1:3: And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias--Four women are here introduced; two of them Gentiles by birth--Rachab and Ruth; and three of them with a blot at their names in the Old Testament--Thamar, Rachab, and Bath-sheba. This feature in the present genealog”
  14. Psalms (Baptist/Reformed) “John Gill on Psalms 87:4: I will make mention of Rahab,.... Not of Rahab the harlot, as Jerom and others of the ancients (y) interpret it; for the letters of both words are not the same in Hebrew; though mention is made of her in the Gospel, and Gospel times, in the genealogy of Christ, and by two of the apostles, Mat 1:5, but of Egypt; and so the Targum interprets it, which is so called, as it is in Psa 89:10 either from the pride of its inhabitants, the word having in it the sense of pride and haughtiness, and these being naturally proud and haughty, as Philo (z) the Jew observes; or from so”
  15. James (Presbyterian) “Jamieson, Fausset & Brown on James 2:25: It is clear from the nature of Rahab's act, that it is not quoted to prove justification by works as such. She believed assuredly what her other countrymen disbelieved, and this in the face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of her life. Hence Heb 11:31 names this as an example of faith, rather than of obedience. "By faith the harlot Rahab perished not with them that believed not." If an instance of obedience were wanting. Paul and James would hardly have quoted a w”
  16. Joshua (Nonconformist/Puritan) “Matthew Henry on Joshua 2 (introduction): In this chapter we have an account of the scouts that were employed to bring an account to Joshua of the posture of the city of Jericho. Observe here, I. How Joshua sent them (v. 1). II. How Rahab received them, and protected them, and told a lie for them (v. 2-7), so that they escaped out of the hands of the enemy. III. The account she gave them of the present posture of Jericho, and the panic-fear they were struck with upon the approach of Israel (v. 8-11). IV. The bargain she made with them for the security of herself and her relations in the ruin s”
Ask Your Own Question
About Terms Privacy Contact

© 2026 BEREAN.AI. All rights reserved.