Rahab and the Spies (Dalziels' Bible Gallery); image from Wikimedia Commons.
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Many people hold the belief that the ends justify the means. Yet, does God’s word in the Bible support this view? No, not at all. Nevertheless, some have pointed to the example of Rahab in Joshua 2 in order to assert that as long as the outcome is good, the means to those ends are okay even if they are a violation of the law of God.
The idea that good ends justify unlawful use of means finds its way into modern society in many ways, such as those who argue that “anything goes” as long as the goal or desired end is deemed good. Some argue that lying and deception are justified when they lead to a positive outcome. While Rahab is a biblical example of precisely this situation, Scripture does not condone sinful acts in order to achieve a good end. In fact, it teaches the opposite.
It is important to note at the outset of addressing this topic that a person might someday be in a difficult situation similar to what Rahab experienced. Is it allowable to violate God’s moral law by lying in order to save another person’s life? Does God approve of lying in this case, even though it is very rare for most people? Such a situation, an ethical dilemma, is a different problem than the one I hope to address here, which is a more general question—is lying okay if the ends are good?
Scripture honors the faith of Rahab in multiple places.
Joshua 2 relates the story of the prostitute Rahab who protected the spies of Israel as Joshua was preparing to lead all Israel against the walled city of Jericho. As the two spies were searching out Jericho and the surrounding land, they went to the prostitute Rahab’s house. When the king of Jericho heard about the spies, he sent messengers to find them. Rahab had hidden the spies on the roof of her house and then lied to the messengers sent by the king saying she didn’t know where they were from, nor where they went. Later, Rahab asked the spies for their protection when Israel would surely come and destroy Jericho. For hiding the spies from the king of Jericho, Rahab and her entire family were saved when Israel destroyed the city (Josh. 6:25).
Later in Scripture Rahab is commended for her faith. The writer of Hebrews says of Rahab,
By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies. (Heb. 11:31)
James also commends her as an example of saving faith demonstrated by good works in helping the spies (James 2:25). Scripture also testifies that Rahab is honored in the genealogy of David and Jesus by marrying the Israelite Salmon and giving birth to Boaz who then married Ruth (Matt. 1:5).
Scripture never commends Rahab’s lying.
It is quite notable how Scripture honors the faith of Rahab in multiple places. But does this mean her deceptive lying about the spies is honorable? Does the good end of her faith justify her sinful actions? Although a reader may be tempted to interpret commendations for her faith as approval of her lying, nowhere does Scripture do this. Her faith is approved as well as her helping the spies, but explicit approval of her lying is not found in any of the texts. Surely, we might want to find in Rahab’s commendations an approval for all of her actions related to the spies, but it is critical to avoid reading into the texts what simply is not there.
But this raises a question: Is there perhaps a general rule in the law of God that might permit sinful actions for good ends? No. In his letter to the Romans, the apostle Paul rhetorically asks, “And why not do evil that good may come?” (Rom. 3:8). Here Paul is anticipating an objection to the grace of God in Christ and how some might wrongly conclude that more sin brings about more grace. Paul goes on in Romans 6 regarding the pursuit of righteousness that should mark the Christian life:
What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. (Rom. 6:15-18)
The children of God are to be “obedient from the heart” to God’s word, always seeking to live holy lives to his glory. God’s ninth commandment teaches us that lying is sin (Exod. 20:16; Deut. 5:20). We are to tell the truth always (Eph. 4:25; 1 Cor. 13:6).
While never condoning sin, God can sovereignly and wisely use sin for good purposes as he did with Rahab.
Clearly God can and does use a person’s sinful actions for good ends, but he does so without approving of sin. Rahab is certainly such an example in God’s redemptive historical plan, but the archetypal example is the crucifixion of Christ Jesus. During Peter’s sermon at Pentecost he declares,
“…this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.” (Acts 2:23)
Notice how the verse ends—“hands of lawless men.” God gave his only begotten Son that those who believe in him may have eternal life (John 3:16). This was God’s ordained plan, but note how it came about—by the hands of lawless men. God permitted the sinful acts of those who unjustly crucified Jesus in order to accomplish his good and perfect purpose.
A potential or realized good outcome is never a justification for sin.
Even though God never approves of sin, in his sovereignty he is able to take our sinful actions and use them for his good and gracious purposes, just like he did with Rahab. While God may use sinful means to good ends, this is decreed not by our flawed human rationale but rather by his perfect, sovereign will.
There is no doubt that the word of God condemns sin that transgresses the law of God. It should amaze us how, by his grace, God is able to use evil actions for perfectly good and wonderful outcomes. Rahab’s faith in trusting God for her family’s salvation and her actions to hide the spies were commended while her lies to the king of Jericho were not. Engaging in sinful deeds is never justified by a good outcome.
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