In the same way, wasn’t Rahab the prostitute also justified by works, in that she received the messengers and sent them out another way?
Parallel Translations
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In the same way, wasn’t Rahab the prostitute also justified by works, in that she received the messengers and sent them out another way?
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Lyke wyse also was not Raab the harlot iustifyed thorow workes when she receaved the messengers and sent the out another waye?
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Likewise also was not Rahab the harlot iustified through workes, when she had receiued ye messengers, and sent them out another way?
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (12)
Passages linked to James 2:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hebrews 11:31 By faith, Rahab the prostitute didn’t perish with those who were disobedient, having received the spies in peace.
- Joshua 6:22-25 Joshua said to the two men who had spied out the land, “Go into the prostitute’s house, and bring the woman and all that she has out from there, as you swore to her.” The young men who were spies went in, and brought out Rahab with her father, her mother, her brothers, and all that she had. They also brought out all of her relatives, and they set them outside of the camp of Israel. They burned the city with fire, and all that was in it. Only they put the silver, the gold, and the vessels of bronze and of iron into the treasury of Yahweh’s house. But Rahab the prostitute, her father’s household, and all that she had, Joshua saved alive. She lives in the middle of Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho.
- Joshua 2:19-21 It shall be that whoever goes out of the doors of your house into the street, his blood will be on his head, and we will be guiltless. Whoever is with you in the house, his blood shall be on our head, if any hand is on him. But if you talk about this business of ours, then we shall be guiltless of your oath which you’ve made us to swear.” She said, “Let it be as you have said.” She sent them away, and they departed. Then she tied the scarlet line in the window.
- Joshua 2:4 The woman took the two men and hid them. Then she said, “Yes, the men came to me, but I didn’t know where they came from.
- Joshua 2:15 Then she let them down by a cord through the window; for her house was on the side of the wall, and she lived on the wall.
- Joshua 2:1 Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They went and came into the house of a prostitute whose name was Rahab, and slept there.
- Joshua 6:17 The city shall be devoted, even it and all that is in it, to Yahweh. Only Rahab the prostitute shall live, she and all who are with her in the house, because she hid the messengers that we sent.
- Matthew 1:5 Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.
- Matthew 21:31 Which of the two did the will of his father?” They said to him, “The first.” Jesus said to them, “Most certainly I tell you that the tax collectors and the prostitutes are entering into God’s Kingdom before you.
- Joshua 2:6 But she had brought them up to the roof, and hidden them under the stalks of flax which she had laid in order on the roof.
- James 2:18 Yes, a man will say, “You have faith, and I have works.” Show me your faith without works, and I will show you my faith by my works.
- James 2:22 You see that faith worked with his works, and by works faith was perfected.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 25 Likewise also was not Rahab. It seems strange…
25 Likewise also was not Rahab. It seems strange that he connected together those who were so unlike. Why did he not rather choose some one from so large a number of illustrious fathers, and join him to Abraham? Why did he prefer a harlot to all others? he designedly put together two persons so different in their character, in order more clearly to shew, that no one, whatever may have been his or her condition, nation, or class in society, has ever been counted righteous without good works. He had named the patriarch, by far the most eminent of all; he now includes under the person of a harlot, all those who, being aliens, were joined to the Church. Whosoever, then, seeks to be counted righteous, though he may even be among the lowest, must yet shew that he is such by good works.
James, according to his manner of speaking, declares that Rahab was justified by works; and the Sophists hence conclude that we obtain righteousness by the merits of works. But we deny that the dispute here is concerning the mode of obtaining righteousness. We, indeed, allow that good works are required for righteousness; we only take away from them the power of conferring righteousness, because they cannot stand before the tribunal of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain A fourth reason taken from a like example of…
A fourth reason taken from a like example of Rahab the harlot, who also proved by her works that she was justified by a true faith.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 25 Likewise also was not Rahab the harlot justified…
25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
Ver. 25. The messengers] Gr. The angels, so Luk 7:24; Act 12:15. {See Trapp on "Act 12:15"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This instance of Rahab is joined to that of…
This instance of Rahab is joined to that of Abraham, either to show, that none of any condition, degree, or nation, was ever numbered among true believers, without good works; or else to prove, that faith, wherever it is sincere and genuine, is likewise operative and fruitful, not only in older disciples and stronger, such as Abraham was, but even proportionably in those that are weaker, and but newly converted to the faith, which was Rahab’s case.
The harlot; really and properly so, Jos 2:1; Heb 11:31; though possibly she might keep an inn, and that might occasion the spies’ going to her house, not knowing her to be one of so scandalous a life; which yet the Holy Ghost takes special notice of, that by the infamousness of her former conversation, the grace of God in her conversion might be more conspicuous.
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Justified by works; in the same sense as Abraham was, i.e. declared to be righteous, and her sincerity approved in the face of the congregation of Israel, when, upon her hiding the spies, God gave a commandment to save her alive, though the rest of her people were to be destroyed.
When she had received the messengers, and had sent them out another way: her receiving them implies likewise her hiding them; both which, together with her sending them forth another way, were acts of love to the people of God, of mercy to the spies, and of great self-denial in respect of her own safety, which she hazarded by thus exposing herself to the fury of the king of Jericho and her countrymen; but all proceeded from her faith in the God of Israel, of whose great works she had heard, and whom she had now taken to be her God, and under whose wings she was now come to trust.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here the apostle declares, that Rahab was justified by…
Here the apostle declares, that Rahab was justified by a working faith, as Abraham was before her, which appeared in her entertaining the spirits, lodging them in her house, and dismissing them with all possible privacy, which was a notable evidence of her faith in the God of Israel, her faith being accompanied with great self-denial, and exposing her to a mighty hazard. Indeed, Rahab’s faith was mixed with great infirmity, she told a lie; but that is overlooked by God, and her faith only recorded, not her failing divulged. Rahab’s lie, Sarah’s laughter, Job’s patience, are not mentioned: we discover corruption in the very exercise of our graces; but Oh! how good a master do we serve, that pardons our infirmities, and accepts our sincerity!
Learn hence, that the duties and services of believers, though blemished with many defects, do find acceptance with God, and shall not fail to be rewarded by him. Rahab’s faith was seen in receiving the spies, her weakness and infirmity appeared in her lying; God pitied and pardoned the one, and accepted and rewarded the other.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Likewise also was not Rahab the harlot,.... See Gill…
Likewise also was not Rahab the harlot,.... See Gill on Heb 11:31 justified by works; this woman was an instance of the grace of God in calling the chief of sinners, and was a true believer; and what she did, she did in faith, Heb 11:31 and her faith was shown by her works to be true and genuine; and it was manifest that she was a justified person. This instance is produced with the other, to show, that wherever there is true faith, whether in Jew or Gentile, in man or woman, in greater or lesser believers, or in such who have been greater or lesser sinners, there will be good works; and therefore that person is a vain man that talks and boasts of his faith, and depends upon it, and slights and rejects good works as unnecessary to be done.
When she had received the messengers: the spies that Joshua sent, into her house, with peace and safety:
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and had sent them out another way; than they came in, even through the window upon the town wall, Jos 2:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain After Abraham, the father of the Jews, the apostle…
After Abraham, the father of the Jews, the apostle cites Rahab, a woman, and a sinner of the gentiles; to show, that in every nation and sex true faith produces works, and is perfected by them; that is, by the grace of God working in the believer, while he is showing his faith by his works.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 25. Rahab the harlot] See Clarke on Jos…
Verse 25. Rahab the harlot] See Clarke on Jos 2:1, c., and "Heb 11:31", &c. Rahab had the approbation due to genuine faith, which she actually possessed, and gave the fullest proof that she did so by her conduct. As justification signifies, not only the pardon of sin, but receiving the Divine approbation, James seems to use the word in this latter sense. God approved of them, because of their obedience to his will and he approves of no man who is not obedient.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jas 2:25-26. Likewise also, &c. — After Abraham, the…
Jas 2:25-26. Likewise also, &c. — After Abraham, the father of the Jews, the apostle cites Rahab, a woman and a sinner of the Gentiles, to show that in every nation and sex true faith produces works, and is perfected by them; that is, by the grace of God working in the believer, while he is showing his faith by his works: see note on Heb 11:31. “Rahab’s faith consisted in her attending to, and reasoning justly on, what she had heard concerning the dividing of the waters of the Red sea for a passage to the Israelites, and concerning the destruction of Sihon and Og. For from these things she concluded that the God of the Israelites was the true God, and sole Governor of the universe; and, firmly believing this, she renounced her former false gods, and concealed the Israelitish spies at the hazard of her life. In this she showed a disposition of the same kind with that which Abraham showed, when he left his country and kindred at God’s command. And as Abraham, for that great act of faith and obedience, was rewarded with the promise of Canaan, so Rahab, as the reward of her faith and works, was not destroyed with the unbelieving inhabitants of Jericho.” For as the body without the spirit is dead — Has no sense or feeling, no vital heat, action, or energy, but is a mere carcass, how fair and entire soever it may appear, and will at length fall into putrefaction and dissolution; so such a faith as is without works is dead also — Now appears as a carcass in the sight of God, is useless, yea, loathsome and offensive. Two things, then, of great importance must be attended to on this subject. 1st, That the best outward works without faith are dead; they want their root and vital principle; for it is only by faith that any thing which we do is really good, as being done with an eye to the glory of God, and in obedience to him. 2d, That the most plausible profession of faith without works is dead, as the root is dead when it does not vegetate, when it produces no fruit. Faith is the root, good works are the fruits, and we must see to it that we have both. We must not think that either of them, without the other, will justify and save us. This is the grace of God wherein we stand, and we must take care that we stand in it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Likewise also was not Rahab the harlot justified by…
Likewise also was not Rahab the harlot justified by works? - In the same sense in which Abraham was, as explained above - showing by her act that her faith was genuine, and that it was not a mere cold and speculative assent to the truths of religion. Her act showed that she truly believed God. If that act had not been performed, the fact would have shown that her faith was not genuine, and she could not have been justified. God saw her faith as it was; he saw that it would produce acts of obedience, and he accepted her as righteous. The act which she performed was the public manifestation of her faith, the evidence that she was justified. See the case of Rahab fully explained in the notes at Heb 11:31. It may be observed here, that we are not to suppose that everything in the life and character of this woman is commended. She is commended for her faith, and for the fair expression of it; a faith which, as it induced her to receive the messengers of the true God, and to send them forth in peace, and as it led her to identify herself with the people of God, was also influential, we have every reason to suppose, in inducing her to abandon her former course of life. When we commend the faith of a man who has been a profane swearer, or an adulterer, or a robber, or a drunkard, we do not commend his former life, or give a sanction to it. We commend that which has induced him to abandon his evil course, and to turn to the ways of righteousness. The more evil his former course has been, the more wonderful, and the more worthy of commendation, is that faith by which he is reformed and saved.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain It is clear from the nature of Rahab's act,…
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 woman of previously bad character, rather than the many moral and pious patriarchs. But as an example of free grace justifying men through an operative, as opposed to a mere verbal faith, none could be more suitable than a saved "harlot." As Abraham was an instance of an illustrious man and the father of the Jews, so Rahab is quoted as a woman, and one of abandoned character, and a Gentile, showing that justifying faith has been manifested in those of every class. The nature of the works alleged is such as to prove that James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faith expressed in act, synonymous with faith itself.
messengers--spies.
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had received . . . had sent--rather, "received . . . thrust them forth" (in haste and fear) [ALFORD].
another way--from that whereby they entered her house, namely, through the window of her house on the wall, and thence to the mountain.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 25. Rahab the harlot—See note, Heb_11:31.
25. Rahab the harlot—See note, Heb_11:31.
Received the messengers—An act resulting from her faith in Jehovah, God of Israel, performed bravely in spite of danger, terminating in her incorporation into the people of God and into the line of the Messiah. Note, Mat_1:2. As it was through her memorable adhesion to Israel that Israel came into Canaan, her faith was a hinging fact in Israel’s history, and so commemorated with great interest.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. was not Rahab the harlot …] The question…
25. was not Rahab the harlot …] The question meets us, What led St James to select this example? St Paul does not refer to it, as he probably would have done, had he been writing with St James’s teaching present to his thoughts, in any of the Epistles in which his name appears as the writer. In the Epistle to the Hebrews (Heb_11:31) it appears as one of the examples of faith, but this was most probably after St James had given prominence to her name. In the mention of Rahab by Clement of Rome (i. 12) we have an obvious echo from the Epistle just named, with the additional element of a typical interpretation of the scarlet thread as the symbol of the blood of Christ, by which those of all nations, even the harlots and the unrighteous, obtained salvation. A more probable explanation is found in the connexion of St James with the Gospel according to St Matthew. The genealogy of the Christ given in ch. 1 of that Gospel must have been known to “the brother of the Lord,” and in it the name of Rahab appeared as having married Salmon, the then “prince” of the tribe of Judah (Mat_1:5; 1Ch_2:50-51; Rth_4:20-21). The prominence thus given to her name would naturally lead him and others to think of her history and ask what lessons it had to teach them. If “harlots” as well as “publicans” were among those who listened to the warnings of the Baptist and welcomed the gracious words of Christ (Mat_21:31-32), she would come to be regarded as the typical representative of the class, the Magdalene (to adopt the common, though, it is believed, an erroneous view) of the Old Testament. A rabbinic tradition makes her become the wife of Joshua and the ancestress of eight distinguished priests and prophets, ending in Huldah the Prophetess (2Ki_22:14). Josephus (Ant. v. i. § 2), after his manner, tones down the history, and makes her simply the keeper of an inn. Another ground of selection may well have been that Rahab was by her position in the history the first representative instance of the deliverance of one outside the limits of the chosen people. In this instance also, St James urges, the faith would have been dead had it been only an assent to the truth that the God of Israel was indeed God, without passing into action. The “messengers” are described in Josh, Jos_6:23 as “young men,” in Heb_11:31 as “spies”.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) Likewise also . . .—The second example, brought…
(25) Likewise also . . .—The second example, brought forward in strange and complete contrast to Abraham, “the father of many nations,” is that of Rahab, the harlot, who received and sheltered in her house at Jericho the two spies sent out from the camp of Israel (Joshua 2). The evil name of the poor woman’s unhappy trade cannot truthfully be softened down to “innkeeper,” nor even “idolater.”
Sent them out.—Literally, hastened, or thrust them forth, showing her haste and fear.
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It may not be out of place to notice that Clement, Bishop of Rome, one of the Apostolic Fathers, in his first letter to the Corinthians, sees in the scarlet thread which Rahab bound in her window a type of our Redeemer’s blood. And it is most remarkable, as showing the mercy of God, that this outcast of society was not only saved alive and brought into the fold of Israel, but became a direct ancestress of her Saviour, by marriage with Salmon, the great-great-grandfather of David (Mat_1:5).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain (4) Fourth point: Proof from the case of Rahab…
(4) Fourth point: Proof from the case of Rahab the harlot of justification by works. (cf. Jos_6:25) Rahab is mentioned elsewhere in the New Testament in nh Heb_11:31, where she also appears as JRaarnh, and is spoken of as having "received the spies," dexame toupouv cf. uJpodexamenh toulouv here. There, however, she is regarded as an instance of faith (see above in preliminary note). The only other place where her name occurs is in the genealogy of our Lord, inb)." Mat_1:5, "Salmon begat Booz of Rachab (ejk thv Raca).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 25, 26. Rahab the harlot. See notes on Heb.…
25, 26. Rahab the harlot. See notes on Heb. 11:31. This is one of the long roll of examples of faith shown by works given by Paul.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Jas_2:24. By works.—That is, by the acts which indicate…
CRITICAL AND EXEGETICAL NOTES
Jas_2:24. By works.—That is, by the acts which indicate faith to be a reality, and alive.
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Jas_2:26. Dead.—In the sense of being ineffective; mere helpless sentiment not moving, actuating principle.
MAIN HOMILETICS OF THE PARAGRAPH.—Jas_2:25-26
Justification by Works.—The common misconception of Roman Catholic doctrine prevents our properly understanding the teaching of St. James. Justification by works is usually understood to mean justification by the strict and precise observance of prescribed religious duties. St. James has in mind acts of kindness, charity, and service, as the signs and expressions of faith in God. Rahab is no illustration of doing religious duties. She is the illustration of doing kindly service. She did a brave thing, and a wise thing, and a charitable thing, in hiding the spies, and getting them away safely, and she did this because she believed in God, and believed that these men were carrying out a mission from God. But should we have heard anything about Rahab’s faith, if that faith had done nothing—nothing but talk pious things? Her works proved her faith. She was accepted (justified) on the ground of her faith; but it was because that faith was real enough, vital enough, healthy enough, to do something. She was accepted for her works, because the soul of faith was in them.
I. Some works can never justify any man.—Works done in order to form a basis of merit—these cannot justify, because they never can be so worthy or so perfect as to claim Divine acceptance. They may take different forms: good conduct; strained feeling; pious deeds. The hopelessness of them for justifying a man lies in a man’s making his own terms of acceptance with God, and failing to get up to his own terms. If we are to claim justification, we must have an unquestionable ground of claim; and this man can never have, since he carries his moral imperfection into everything he does.
II. Some works will always justify a man.—Such works as Abraham’s and as Rahab’s—works which were the simple, natural, and proper expression of a right state of mind and heart, and had no thought of merit in them, or thought of claim. Abraham did not aim, in trying to offer his son, to build up a merit. Rahab did not, in ministering to Gold’s servants, try to build up a merit. God accepted both—accepted the state of mind and heart of both, accepted the soul of faith with its body of works, which together made a “living sacrifice.”
SUGGESTIVE NOTES AND SERMON SKETCHES
Jas_2:25. Rahab read by her Motives.—Did we fix attention on her manner of life, we should have to express severe condemnation. Did we fix attention on her actions in secreting the spies, and securing their safe departure, we could only give her very qualified praise, for it implied a failure in loyalty to her own country and people. But when we read her heart and her motive, the whole estimate of her life and conduct are changed. Faith in God may override loyalty to country. But she might have had her faith, and no one been the better for it, not even she herself, if it had not been a practical faith, and used its opportunity. She was justified in acting as she did, because she believed what she did. But her faith would only have been as the faith of many around her, a faith which was more fear than faith, if she had not acted. Read her in the light of her motives, and Rahab illustrates the truth that faith is justified by its works.
A Works-faith.—What may be called a “works-faith” is illustrated in Rahab. Divide thus:
1. The faith she had.
2. The interests her faith opposed.
3. The opportunity that came for testing her faith.
4. The triumph of her faith.
5. The proof that it was accepted.
6. The reward of faith which could work. Point out that disabilities and disadvantages of outward circumstances need not prevent faith, though they must make struggle for it.
Jas_2:26. A Truth that can be turned Two Ways.—“Faith without works is dead.” That is the truth on which St. James insists here. But the converse is equally true—works without faith are also dead. They are wholly ineffective for the justification of a man. Works are but routine, outward, material. Faith is but a sentiment, or a response of the human intellect to proofs. Neither works by themselves nor faith by itself can ever accomplish anything in relation to a man’s justification and salvation. Put the two things together. Let faith put the man into the works, let the works verify the fact that the man is in the faith, then you have the living, the real faith, which is the condition of salvation on the human side. A man’s body is a helpless thing save as quickened by the indwelling spirit. A man’s spirit is out of all possible relations until it can get into them through the agency of a body.
1. Body is nothing without spirit.
2. Spirit is nothing without body.
3. The two in relation make a living being.
4. Faith is nothing without works.
5. Works are nothing without faith.
6. The two in relation make the ground of man’s justification.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 In the same way also ... justified by works
In the same way also ... justified by works
James says that what was true of Abraham was also true of Rahab. Both were justified by works.
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was not Rahab the prostitute justified by works ... another road?
James is using this rhetorical question to instruct his audience. AT: "it was what Rahab the prostitute did that justified her ... another road." (See: Rhetorical Question and Active or Passive)
Rahab the prostitute
James expected his audience to know the Old Testament story about the woman Rahab.
justified by works
James speaks of works as something to possess. (See: Metaphor)
messengers
people who bring news from another place
sent them away by another road
"then helped them escape and leave the city"
For as the body apart from the spirit is dead, even so faith apart from works is dead
James is speaking of faith without works as if it were a dead body without the spirit. (See: Metaphor)
translationWords
Rahab
just
works
spirit
faith
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:25 James presents Rahab the prostitute (see Josh 2:1)…
2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.