James 2 25

James 2:25 kjv

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?

James 2:25 nkjv

Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?

James 2:25 niv

In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?

James 2:25 esv

And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?

James 2:25 nlt

Rahab the prostitute is another example. She was shown to be right with God by her actions when she hid those messengers and sent them safely away by a different road.

James 2 verses

James 2 25 Meaning

James 2:25 highlights that Rahab the harlot, like Abraham, demonstrated true faith through her actions. Her "justification by works" illustrates that a living faith is evidenced and validated by concrete deeds, specifically by her protective and deceptive actions toward the Israelite spies, which risked her own life and safety. It shows that her declared belief in God (as per Joshua 2:9-11) was not merely verbal but active, confirming her internal transformation.

James 2 25 Context

James chapter 2 focuses on the true nature of saving faith, asserting that genuine faith is never solitary but is always accompanied by good works. The chapter begins by cautioning against showing partiality based on worldly status, highlighting that faith should lead to righteous treatment of all. It then transitions to the core argument that faith without works is "dead" (Jas 2:17), meaning it is inert, non-saving, and unfruitful. To substantiate this, James draws on two distinct examples from the Old Testament: Abraham, revered as the "father of faith," and Rahab, a Gentile harlot. Both are presented as models whose faith was demonstrated and completed through their obedient actions. This specific verse, James 2:25, uses Rahab's radical actions—concealing the Israelite spies and sending them out by an alternate route—as a powerful example of someone whose faith in the God of Israel (Joshua 2:9-11) compelled her to take life-threatening action. This served as a polemic against the notion of a merely intellectual or verbal faith that produces no fruit, contrasting with any misunderstanding of justification by "faith alone" that excludes its necessary expression in conduct.

James 2 25 Word analysis

• And in like manner (Ωσαύτως, Hōsautōs): This Greek adverb signifies "likewise," "in the same way," or "similarly." It directly connects Rahab's justification to that of Abraham's (Jas 2:21-24), indicating that her actions, like his, demonstrated genuine faith. It emphasizes the consistency of God's principle across diverse individuals.
• Was not also Rahab the harlot (Ρααβ ἡ πόρνη, Raab hē pornē):
  • Rahab: A significant figure from Josh 2 and 6. Her inclusion alongside Abraham, a patriarch, emphasizes God's grace extends beyond religious or social standing.
  • The harlot (πόρνη, pornē): This descriptive term for Rahab's profession (prostitute) is intentionally retained by James (and Heb 11). It highlights God's choice to use an outsider, a person of low social standing and perceived moral repute, to perform a pivotal act in His plan. This powerfully demonstrates that justification is not based on prior moral perfection but on responsive faith that transcends background, emphasizing God's transformative power and sovereign grace.
• Justified (ἐδικαιώθη, edikoiōthē): Derived from δικαιόω (dikaioō), meaning "to declare righteous," "to put right with God," or "to acquit." In James, particularly here, it signifies the demonstration or vindication of one's righteousness/faith through actions. It's not a different means of salvation from Paul, but a focus on the evidence that one possesses saving faith. Rahab's faith was declared legitimate by her actions, which visibly attested to its reality.
• By works (ἐξ ἔργων, ex ergōn): This phrase means "out of works" or "as a result of works." It clarifies that Rahab's actions were the proof or outcome of her justifying faith, not the meritorious basis for her initial acceptance by God. Her works manifested her faith and solidified its validity.
• When she received the messengers (δεξαμένη τοὺς ἀγγέλους, dexamenē tous angelous):
  • Received (δεξαμένη, dexamenē): This describes her hospitable and protective reception of the spies, requiring courage and trust.
  • Messengers (ἀγγέλους, angelous): Refers to the two Israelite spies sent by Joshua.
• And sent them out (καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα, kai heterā hodō ekbalousa):
  • Sent them out (ἐκβαλοῦσα, ekbalousa): Implies active dismissal or sending forth, securing their departure. This was a direct, life-risking action on her part, defying her own people for the sake of the Israelite God whom she believed in.
  • Another way (ἑτέρᾳ ὁδῷ, heterā hodō): This indicates her resourceful and deliberate evasion of the Jericho authorities. It wasn't a passive act but a cunning, decisive one that confirmed her commitment. Her actions went beyond mere hospitality; they were acts of covert protection and allegiance.

Words-group Analysis

• Rahab the harlot...justified by works: This pairing underscores God's ability to justify even the most unexpected individuals when their internal faith is externally validated by transformative deeds. It powerfully illustrates that God's grace transcends social standing and previous sin, while maintaining that true faith will inevitably lead to active obedience. Her previous occupation emphasizes the radical grace she received and how her actions validated her genuine turning to God.
• Received the messengers and sent them out another way: These two actions describe her practical and risky demonstration of faith. Receiving them involved protecting them within her home, and sending them out a different way involved actively assisting their escape from potential capture, demonstrating cunning and self-sacrificial loyalty born out of her newfound conviction in the God of Israel. Her actions were decisive and potentially fatal to her.

James 2 25 Bonus section

Rahab’s inclusion in the lineage of Christ (Matt 1:5) further attests to the transformative power of her active faith. Her story underscores the fact that God saves individuals from all backgrounds, regardless of their past, when their faith is authentic and expressed through tangible obedience. James deliberately chooses Rahab and Abraham—one, a paragon of righteousness and the other, a "sinner" from a pagan nation—to show that true, active faith is universal in its demand and expression, confirming God’s consistent expectation that faith manifests itself through observable deeds. Her faith led to covenant solidarity with Israel and her descendants became part of God’s redemptive plan.

James 2 25 Commentary

James 2:25 serves as a critical parallel to James 2:21's example of Abraham, reinforcing James' central argument: faith that does not produce corresponding actions is a dead, ineffective faith. Rahab's story powerfully illustrates this because she, a Gentile prostitute, demonstrated a profound, active faith that put her life on the line. Her "justification by works" did not mean her actions earned her salvation, but rather that her works proved or demonstrated that she truly possessed saving faith. Her hidden faith became visible. The very definition of faith (Heb 11:1) is the assurance of things hoped for, the conviction of things not seen; Rahab acted on that conviction regarding the God of Israel (Josh 2:9-11). Her receiving and protecting the spies, against the interests of her own city and at great personal risk, was undeniable evidence of her internal belief and commitment. It showed that she not only believed in God intellectually but trusted Him sufficiently to act in radical obedience.