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Here is the basis of the faith of Heb. 11: 30. We do not attempt a fuller exposition of
Josh. 6: in this series, as that comes in its proper course in the studies entitled
Fundamentals of Dispensational Truth.
We saw in an earlier analysis that the seventh in the double list of witnesses in each
instance is a woman. Sarah's faith is positive. Rahab's faith is negative: "Rahab
perished not with them that believed not" (Heb. 11: 31).
A great deal of unprofitable discussion has taken place over Rahab. Some contend
that the Hebrew word zanah (harlot) may mean just an innkeeper. Schleusner, with many
commentators, would derive zanah from zun, "be fed", 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.
Josh. 2: and Heb. 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: