James 2:25

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.

CRITICAL AND EXEGETICAL NOTES

Jas_2:24. By works.—That is, by the acts which indicate faith to be a reality, and alive.

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.

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.

Jas 2:25. Καὶ Ῥαὰβ, and Rahab) Having made mention of an illustrious man, Abraham, the father of the Jewish nation, he brings forward a woman (for he addresses men and women; ch. Jas 4:4), and one who was a Gentile, and had led an abandoned life, that no one may require works from Jews only.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_2:25. To the example of Abraham, that of Rahab is added: But was not in like manner Rahab the harlot justified by works? The form of the sentence is the same as in Jam_2:21.

ὁμοίως δὲ καί] does not signify even so (as Frommann explains it in the Stud. u. Krit. 1833, p. 97), but by ὁμοίως the similarity of what Rahab became a partaker with what happened to Abraham is brought forward, whilst by δέ the diversity of the relation is indicated. This diversity is noted by the addition ἡ πόρνη. Rahab, namely, was a πόρνη; nevertheless, on account of the works which she did (namely, her works of faith), she was declared righteous. Thus, by the addition of this example, the truth that a man is justified ἐξ ἔργων is yet further confirmed.[158] The article Ἡ is not, as some expositors think, demonstrative illa; and πορνή means neither mulier cibaria vendens, nor caupona vel hospita (Lyranus, Grotius), nor idololatra (Rosenmüller).

ὙΠΟΔΕΞΑΜΈΝΗ ΤΟῪς ἈΓΓΈΛΟΥς Κ.Τ.Λ.] This participial sentence mentions the ἜΡΓΑ, on account of which Rahab was justified. The correctness of the assertion, that Rahab was justified on account of her works, consists in this: that, according to the narrative contained in Joshua 2, 6, life was on account of them granted to her, she was formally delivered from that punishment which befell Jericho; see Jos_6:24. Thus James could with right appeal for the truth of what was said in Jam_2:24 to this fact, since also the future declaration of righteousness will be an acquittal from punishment.

In Heb_11:31 the deliverance of Rahab is ascribed to her ΠΊΣΤΙς, but so that her action is likewise mentioned as the demonstration of it. Theile explains ὙΠΟΔΕΞΑΜΈΝΗ = clam excepit; but Wiesinger correctly observes: The secondary meaning clam is not contained in the word, but in the circumstances; see Luk_10:38; Luk_19:6; Act_17:7. In the Epistle to the Hebrews the simple verb δεξαμένη is used, and the ἌΓΓΕΛΟΙ[159] are there more exactly designated as ΚΑΤΆΣΚΟΠΟΙ. ἘΚΒΆΛΛΕΙΝ is not simply cmittcre (Schneckenburger), but has the secondary meaning of force = thrust out; comp. Luk_8:54; Joh_2:15; Act_9:40. It denotes the pressing haste with which she urged the messengers to go out of the house. ἑτέρᾳ ὁδῷ] i.e. by another way than from that by which they entered the house, namely, διὰ τῆς θυρίδος, Jos_2:15. For the local dative, see Winer, p. 196 [E. T. 273].

[158] Bede assigns as a reason why Rahab is here adduced as an example: ne quis objiceret Abrahamum ejusque fidem excelsiorem esse, quam et quivis christianus imitatione eam adsequi possit. Grotius thinks: Abrahami exemplum Hebraeis ad Christum conversis sufficere debebat, sed quia etiam alienigenis scribit, adjunxit exemplum feminae extrancae (similarly Hofmann); and Schneckenburger observes: novum additur exemplum e sexu muliebri sumtum. All these meanings are, however, arbitrary, as there is no indication of them in the words before us. This holds also good against Lange, according to whose opinion Rahab is here to be considered as a representative of the Gentile Christians in their works of faith.

[159] Lange strangely supposes that James has chosen this expression in allusion to the fact that the Gentiles of his time were ready to receive the messengers of the gospel.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 2:25 . Ῥαὰβ ἡ πόρνη : It must probably have been the position already accorded to Rahab in Jewish tradition that induced the writer to cite an example like this. In Mechilta , 64 b , it is said that the harlot Rahab asked for forgiveness of her sins from God, pleading on her own behalf the good works she had done in releasing the messengers. The attempts which have been made to explain away the force of πόρνη are futile.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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. Text via Bolls.life.

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.

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.

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.

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.

(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.

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.

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.

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:

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.

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.

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.

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.

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.

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.

(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.

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.

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.

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.

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.

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.

25. Ῥαὰβ ἡ πόρνη. See Heb 11:31.

ὑποδεξαμένη, having secretly (ὑπό) received them as guests. In Hebrews the simple verb δεξαμένη is used.

ἐκβαλοῦσα expresses energetic action, eagerness and impatience in sending them at once. See Mat 9:38 ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. Mar 1:12 καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον, Mat 11:15 ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας κ.τ.λ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25.] The example of Rahab. Various reasons have been assigned for this example being added. Bede says, “Ne se causarentur opera tanti patris Abrahæ imitari non valere, præsertim cum nullus eos modo cogeret Deo filios offerre perimendos, … addit et mulieris exemplum, mulieris criminosæ, mulieris alienigenæ, quæ tamen per opera misericordiæ, per officium hospitalitatis, etiam cum periculo vitæ suæ Dei famulis exhibitum, justificari a peccatis meruit” &c. Grotius, “Abrahami exemplum Hebræis ad Christum conversis sufficere debebat, sed quia etiam alienigenis scribebat, adjunxit exemplum fœminæ extraneæ:” and similarly Hofmann, Schriftb. i. 557. Schneckenburger, “Novum additur exemplum e sexu muliebri sumptum:” and so Bengel, “Post virum ponitur mulier: nam viros et mulieres appellat,” ch. 4:4 (see note there). When Delitzsch, on Heb 11:31, assigns as a reason that der Paulinismus had already used this example to prove justification sola ex fide, he does not necessarily assume the later date for our Epistle. See the whole matter discussed in the Prolegomena. And (the δέ brings out the contrast of the example, again affirming the Apostle’s proposition, to the ἐκ πίστεως μόνον, which has been just denied. Huther understands the δέ as bringing out the dissimilarity between the examples implied in πόρνη) in like manner (with Abraham) was not Rahab the harlot (not “caupona” or “hospita,” as Grot., not “idololatra,” as Rosenmüller, but to be taken literally: see on Heb 11:31) justified by works, when she received (not necessarily “clam excepit,” as Theile, see reff. It may be so, but the word does not express it. The word in Heb. is δεξαμένη) the messengers (κατασκόπους, Heb 11:31), and thrust them forth (in haste and fear. Jos 2:15, Jos 2:16: ἐκβαΛλειν is not simply ‘emittere:’ see reff.) by another way (viz. διὰ τῆς θυρίδος, Jos 2:15 LXX. For the local dative, see Rom 4:12: Rev 22:14: and Winer, § 31. 9)?

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Rahab. Also referred to in Heb 11:31, among the examples of faith. Dante places her in the third heaven :

"Thou fain wouldst know who is within this light That here beside me thus is scintillating, Even as a sunbeam in the limpid water. Then know thou, that within there is at rest Rahab, and being to our order joined, With her in its supremest grade 'tis sealed. First of Christ 's Triumph was she taken up. Full meet it was to leave her in some heaven, Even as a palm of the high victory Which he acquired with one palm and the other, Because she favored the first glorious deed Of Joshua upon the Holy Land."

Paradise, 9, 112 - 125.

Rahab became the wife of Salmon, and the ancestress of Boaz, Jesse 's grandfather. Some have supposed that Salmon was one of the spies whose life she saved. At any rate, she became the mother of the line of David and of Christ, and is so recorded in Matthew's genealogy of our Lord, in which only four women are named. There is a peculiar significance in this selection of Rahab with Abraham as an example of faith, by James the Lord 's brother.

Sent them out [εκβαλουσα] . Better, thrust them forth, implying haste and fear. Compare Mr 1:12; Luk 4:29; Act 16:37.

Another way. Than that by which they entered. Through the window. See Jos 2:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.