James 2:25

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? Rahab's act was such that it cannot be 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, Hebrews 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 grace justifying men through an operative, as oppo...

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 hen...

14-26 Those are wrong who put a mere notional belief of the gospel for the whole of evangelical religion, as many now do. No doubt, true faith alone, whereby men have part in Christ's righteousness, atonement, and grace, saves their souls; but it produces holy fruits, and is shown to be real by its effect on their works; while mere assent to any form of doctrine, or mere historical belief of any facts, wholly differs from this saving faith. A bare profession may gain the good opinion of pious people; and it may procure, in some cases, worldly good things; but what profit will it be, for any to gain the whole world, and to lose their souls? Can this faith save him? All things should be accounted profitable or unprofitable to us, as they tend to forward or hinder the salvation of our souls. This place of Scripture plainly shows that an opinion, or assent to the gospel, without works, is n...

Verse 25. _RAHAB THE HARLOT_] Joshua 2:1, c., and _"_Hebrews 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_....

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 Hebrews 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, an

EXPOSITION JAMES 2:1 WARNING AGAINST RESPECT OF PERSONS. JAMES 2:1 The translation is doubtful, two renderings being possible. (1) That of the A.V. and R.V., "Hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons." (2) That of the R.V. margin and Westcott and Hort, "Do ye, in accepting persons, hold the faith of our Lord Jesus Christ, the Lord of glory?" According to this view, the section commences with a question, as does the following one, James 2:14. According to the former view, which is on the whole prefe

LIKEWISE ALSO WAS NOT RAHAB THE HARLOT,.... Hebrews 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, Hebrews 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

JAMES 2:25 avgge,louj {A} So that readers would not mistakenly understand avgge,louj as “angels,” various witnesses (C L 945 1241 1739 _al_) replaced it with katasko,pouj (“spies,” also found in Hebrews 11:31) or added tou/ VIsrah,l (61 syrh mg)....

II. THE ROYAL LAW: FAITH AND WORKS CHAPTER 2 _ 1. The faith of Christ with respect to persons (James 2:1)_ 2. The royal law (James 2:6) 3. Faith must be manifested by works (James 2:14) James 2:1 Here we have the synagogue mentioned, sufficient evidence that these Jewish believers were still gathering together in the Jewish fashion, and were not an ecclesia, an assembly, gathered out. The Epistle to the Hebrews, written many years after the Epistle of James, exhorted them to leave the camp behind and go outside of it (Hebrews 13:13

The surface contradiction between James and Paul, which made Luther call this an epistle of straw, and the Tü bingen critics hail it as a Judaist's attack upon Paulinism, troubles no one now, simply because faith is seen to be used in entirely different senses. It is _creed_ here, personal _trust_ there. James, who is most probably prior in time, teaches that orthodoxy defined in true Jewish fashion as acceptance of the _Shema_ (James 2:19; Deuteronomy 6:4) can never save until it has its logical outcome in conduct. Paul makes trust vital, just because nothing else can produce conduct after the mind of God. James 2:14 belongs naturally to the doctrine of Saying and Doing. To repeat a creed and not live up to