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but the laws of language will not permit this derivation. There is no necessity to soften down the language of
Scripture. The grace that can save Saul the Pharisee, Matthew the publican, and the like, can save Rahab the harlot.
`His mercy is free,
Twas given to Mary, Manasseh and me'.
Another difficulty that some have is the fact that Rahab told lies in defending the spies. Of this the New
Testament record takes no notice. It neither minimizes her condition as a harlot, nor enters into any justification of
her words and deeds. What it does fix upon is that, sinful, erring, ignorant and immoral as she was, she believed in
God and His Word.
`I know that the LORD hath given you the land, and that your terror is fallen upon us ... we have heard how the LORD
dried up the water of the Red sea for you ... the Lord your God, He is God in heaven above, and in earth beneath'
(Josh. 2:9-11).
We can well leave Rahab's morals to grow and expand under the illumination of the law of God. Harlot though
she was, and untruthful as she was, she believed God, which is the beginning of all morals and all truth. There is
one thing to be said of Rahab's false statements concerning the spies. She did not bear false witness against them.
She did not save herself from the charge of lying at the expense of the life of the spies who had put themselves into
her hands.
Joshua chapter 2 and Hebrews 11:31 are not written to justify Rahab's morals, but to bear witness to Rahab's
faith. She is included to emphasize the many-sidedness of faith, the way in which it is exhibited by those who differ
widely in other ways. Sarah and Rahab are in many points at extremes. Moses and Jacob have few points in
common, yet each is bound to each by the common bond of faith.
We have now passed in review the fourteen great witnesses to faith that is the substance of things hoped for. We
have seen faith in many aspects leading men and women in many ways, but ever resting upon the Word of God.
Each example named has been associated with some particular aspect of faith. Before the apostle concludes, he
enumerates yet another series of seven, but this time attaches no particular example of faith to any one of them:
`And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthae;
of David also, and Samuel, and of the prophets' (Heb. 11:32).
It seems that we should honour this abbreviation, and not spend time in examining the life and doings of Gideon,
Samson, and the rest. We pass on, with the apostle, to consider his own summary. He gives an impressive list of
witnesses, the first set being the positive acts of faith, and the second, faith's endurance. The very tabulation of
these acts of faith is solemnizing.
Eleven positive acts of faith
A Subdued kingdoms.
B Wrought righteousness.
C Obtained promises.
D Stopped the mouths of lions.
E Quenched the violence of fire.
F Escaped the edge of the sword.
G Were made strong out of weakness.
H Waxed valiant in fight.
I  Turned to flight the armies of the aliens.
J
Women received their dead raised to life again.
K Others were tortured, not accepting deliverance.
That they might obtain a BETTER resurrection.
Eleven negative acts of faith
A Others had trial of cruel mockings and scourgings.