|Rahab Receiveth and Concealeth the Spies - Wikipedia|
Posted at Design of Providence:
This is the second part in a brief series on Kinist claims regarding the ethnic identity of Rahab. In this section, we will be responding to an article entitled Kinist Orthodoxy: A Response to Brian Schwertley, Part 4, which is written by David Carlton. Although it touches on various Biblical personalities, it also speaks on the same subject as the previous article we looked at (that is, whether or not Rahab was a Gentile). However, it makes different arguments, mostly due to this particular article being in and of itself a response to someone else. Nonetheless, because this may be an issue a brother or sister in Christ will have to tackle, it will be worth confronting.
If anyone is reading this before the first part, I suggest reading that blog post first. At the beginning of that post, I define Kinism and the various levels of it; I also deal with certain arguments throughout the post that will be referenced here. As before, all quotations from the article itself will be in purple.
Who is Matthew's Rachab?
In the section dealing with Rahab, Mr. Carlton presents this initial argument:
First, the Rachab of Matthew 1:5 is possibly not the same “Rahab the harlot” mentioned in the book of Joshua, Hebrews 11:31, and James 2:25. Certainly, it is possible for there to be more than one woman named Rahab, and biblically, we hear nothing of what occurs with Rahab following her inclusion into Israel in Joshua 6. She could have very well lived as a resident foreigner in Israel until her death. If this connection does not hold, then the entire case falls apart before anything else is to be considered; we would have no reason to suppose that she was made a member of the nation (rather than church) of Israel, and we would have no reason to suppose she intermarried. Yet for the sake of argument, and because of the strong attestation of tradition, let’s assume that these two Rahabs are one and the same.
I literally laughed out loud when I first read this - not out of empty dismissal, but because the argument was so incredibly absurd. We are told that there is nothing to make us immediately assume that the Rahab of Matthew 1:5 is the same as the Rahab in Joshua, other than "the strong attestation of tradition."