SEV Biblia, Chapter 2:25
Asimismo tambin Rahab la ramera, ¿no fue justificada por obras, cuando recibi los mensajeros, y los ech fuera por otro camino?
Clarke's Bible Commentary - James 2:25
Verse 25. Rahab the harlot] See the notes on Josh. ii. 1, &c., and Heb. xi. 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.
John Gill's Bible Commentary
Ver. 25. Likewise also was not Rahab the harlot , etc.] (See Gill on 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 : 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, ( Joshua 2:1,15).
Matthew Henry Commentary
Verses 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 fait alone, whereby men have part in Christ's righteousness, atonement, an 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 piou 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 los their souls? Can this faith save him? All things should be accounte profitable or unprofitable to us, as they tend to forward or hinder the salvation of our souls. This place of Scripture plainly shows that a opinion, or assent to the gospel, without works, is not faith. There is no way to show we really believe in Christ, but by being diligent in good works, from gospel motives, and for gospel purposes. Men may boas to others, and be conceited of that which they really have not. Ther is not only to be assent in faith, but consent; not only an assent to the truth of the word, but a consent to take Christ. True believing is not an act of the understanding only, but a work of the whole heart That a justifying faith cannot be without works, is shown from tw examples, Abraham and Rahab. Abraham believed God, and it was reckone unto him for righteousness. Faith, producing such works, advanced his to peculiar favours. We see then, ver. #(24), how that by works a ma is justified, not by a bare opinion or profession, or believing withou obeying; but by having such faith as produces good works. And to have to deny his own reason, affections, and interests, is an action fit to try a believer. Observe here, the wonderful power of faith in changin sinners. Rahab's conduct proved her faith to be living, or havin power; it showed that she believed with her heart, not merely by a assent of the understanding. Let us then take heed, for the best works without faith, are dead; they want root and principle. By faith an thing we do is really good; as done in obedience to God, and aiming a his acceptance: the root is as though it were dead, when there is n fruit. Faith is the root, good works are the fruits; and we must see to it that we have both. This is the grace of God wherein we stand, and we should stand to it. There is no middle state. Every one must eithe live God's friend, or God's enemy. Living to God, as it is the consequence of faith, which justifies and will save, obliges us to d nothing against him, but every thing for him and to him __________________________________________________________________
Greek Textus Receptus
ομοιως 3668 δε 1161 και 2532 ρααβ 4460 η 3588 πορνη 4204 ουκ 3756 εξ 1537 εργων 2041 εδικαιωθη 1344 5681 υποδεξαμενη 5264 5666 τους 3588 αγγελους 32 και 2532 ετερα 2087 οδω 3598 εκβαλουσα 1544 5631
Vincent's NT Word Studies
25. Rahab. Also referred to in Heb. xi. 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, ix., 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 (ekbalousa). Better, thrust them forth, implying haste and fear. Compare Mark i. 12; Luke iv. 29; Acts xvi. 37.
Another way. Than that by which they entered. Through the window. See Josh. ii. 15.
