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?

KJV (with Strong's)

Likewise {G3668}{G1161} also {G2532} was {G1344} not {G3756} Rahab {G4460} the harlot {G4204} justified {G1344} by {G1537} works {G2041}, when she had received {G5264} the messengers {G32}, and {G2532} had sent them out {G1544} another {G2087} way {G3598}?

Complete Jewish Bible

Likewise, wasn’t Rachav the prostitute also declared righteous because of actions when she welcomed the messengers and sent them out by another route?

Berean Standard Bible

In the same way, was not even Rahab the prostitute justified by her actions when she welcomed the spies and sent them off on another route?

American Standard Version

And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?

Commentary

### SUMMARY
James 2:25 presents Rahab the harlot as a compelling biblical example, alongside Abraham, to illustrate that genuine faith is never passive but is actively demonstrated through obedient works. Her justification, in James's understanding, was not merely a declaration of righteousness but a visible manifestation and proof of her inner conviction and trust in the God of Israel, evidenced by her courageous and risky actions in receiving and protecting the Israelite messengers.

### CONTEXT
* **Literary Context:** This verse is a crucial part of James's sustained argument in [James chapter 2](/james/2 "James 2 - Faith Without Works Is Dead"), which addresses the vital relationship between faith and works. Beginning in [James 2:14](/james/2-14 "James 2:14 - Faith Without Works"), James challenges the notion that a mere intellectual assent to Christian doctrine—a "dead faith"—is sufficient for salvation or true righteousness. He first uses the example of [Abraham's justification](/james/2-21 "James 2:21 - Abraham Justified by Works") by works (specifically, offering Isaac on the altar) to demonstrate that true faith is always active and produces visible fruit. Rahab serves as a second, equally powerful, and perhaps even more surprising illustration, reinforcing the idea that genuine faith is evidenced by righteous actions, thereby complementing, rather than contradicting, Pauline theology of justification by faith.
* **Historical & Cultural Context:** The historical setting for Rahab's story is the Israelite conquest of Canaan, specifically the city of Jericho, as detailed in [Joshua chapter 2](/joshua/2 "Joshua 2 - Rahab Hides the Spies"). Rahab was a Canaanite woman, a resident of Jericho, and identified as a "harlot" (KJV). In that ancient Near Eastern context, her profession placed her on the fringes of society, yet her home on the city wall made her strategically positioned to assist the Israelite spies. Her decision to receive and protect the spies, and then to send them out another way, was an act of profound disloyalty to her own people and king, carrying immense personal risk and potential for severe punishment, including death. This cultural backdrop highlights the extraordinary nature of her actions, underscoring that her "works" were not trivial but life-threatening expressions of a radical shift in allegiance and belief.
* **Key Themes:** James 2:25 contributes significantly to several key themes within the book of James and the broader biblical narrative. Foremost is the theme of **Faith Demonstrated by Works**, which is the central thrust of [James 2](/james/2 "James 2 - The Relationship Between Faith and Works"). Rahab's actions serve as concrete proof that her faith was living and active, not merely intellectual. Another crucial theme is **God's Inclusivity and Grace**, as Rahab, a Gentile and a harlot, is redeemed and used by God, demonstrating His boundless mercy and the universality of His call, echoing the inclusion of Gentiles in God's plan of salvation found throughout Scripture. Finally, the verse highlights **Courageous Obedience**, as Rahab's decision to protect the spies required immense bravery and a radical reorientation of her loyalties, stemming directly from her belief in the God of Israel and His impending victory, as she confessed in [Joshua 2:9-11](/joshua/2-9-11 "Rahab's Confession of Faith").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **justified (Greek, _dikaióō'_):** From G1344, meaning "to render (i.e. show or regard as) just or innocent." In the context of James, when applied to Rahab, this term carries the sense of being "shown to be righteous" or "proven righteous" by one's actions. It signifies that her faith was validated and demonstrated through her deeds, making her righteousness evident.
* **works (Greek, _érgon'_):** From G2041, referring to "toil (as an effort or occupation); by implication, an act." For James, these are not external rituals or legalistic efforts to earn salvation, but rather the spontaneous and natural outcome of a living, active faith that brings about genuine transformation in a person's life and choices. Rahab's specific "works" were receiving and sending out the messengers.
* **harlot (Greek, _pórnē'_):** From G4204, meaning "a strumpet; figuratively, an idolater." This term explicitly identifies Rahab's former profession and social standing. James's deliberate inclusion of this detail underscores the radical nature of God's grace and Rahab's transformation, highlighting that God's justification is available to all, regardless of their past or societal status.

#### Verse Breakdown
* **"Likewise also was not Rahab the harlot justified by works,"**: James introduces Rahab as a second, equally potent example, drawing a parallel ("Likewise also") to Abraham's justification by works. The rhetorical question ("was not... justified by works?") expects a resounding affirmative answer, asserting that Rahab, despite her past as a "harlot," was indeed shown to be righteous through her actions. This directly supports James's thesis that true faith is active, not merely declarative.
* **"when she had received the messengers,"**: This clause specifies the first of Rahab's pivotal actions. Her act of "receiving" (Greek, _hypodéchomai_, G5264, meaning to entertain hospitably) the Israelite spies demonstrated a profound trust in their God and a willingness to align herself with His people, despite the immense danger. This was not a passive reception but an active, welcoming, and protective gesture.
* **"and had sent [them] out another way?"**: The second specific action, "sending them out another way" (Greek, _ekbállō_, G1544, to eject or send forth; and _héteros hodós_, G2087 G3598, another way), completed her act of protection and assistance. By guiding them to safety via an alternative route, she actively facilitated their mission and ensured their survival, further solidifying her commitment and the tangible expression of her faith. These two actions together form the "works" by which she was "justified."

#### Literary Devices
James employs several literary devices in this verse to strengthen his argument. The most prominent is **Rhetorical Question**, "was not Rahab the harlot justified by works...?" By posing a question that demands an obvious "yes," James powerfully asserts his point, engaging the reader and leaving no room for doubt regarding Rahab's exemplary status. Furthermore, Rahab serves as a potent **Illustration** or **Example**, mirroring the earlier use of Abraham. Her story, well-known to James's Jewish Christian audience from the Old Testament, provides concrete proof for his abstract theological claim about the nature of faith. Finally, the deliberate inclusion of "the harlot" functions as a form of **Juxtaposition** or **Contrast**, highlighting the surprising nature of God's grace and the transformative power of genuine faith, which can redeem and justify even those considered outcast or immoral by society.

### THEOLOGICAL AND THEMATIC CONNECTIONS
James 2:25 profoundly illustrates that true faith is not a mere intellectual assent or a private conviction, but a dynamic, living force that inevitably expresses itself through tangible actions. Rahab's story stands as a powerful testament to the truth that God's justifying grace is extended to all who genuinely believe, regardless of their past or social standing, and that this belief will manifest in courageous obedience. Her inclusion in the biblical narrative underscores the radical inclusivity of God's redemptive plan and the transformative power of faith that moves beyond mere profession to active demonstration. Her works were not a means to earn salvation, but rather the irrefutable evidence that her faith was authentic and alive, proving her righteousness before God and humanity.

* [Joshua 2:1-21](/joshua/2-1-21 "Rahab Hides the Spies")
* [Hebrews 11:31](/hebrews/11-31 "Rahab in the Hall of Faith")
* [Matthew 1:5](/matthew/1-5 "Rahab in Jesus's Genealogy")

### REFLECTION AND APPLICATION
Rahab's story in James 2:25 serves as a profound challenge and encouragement for believers today. Her faith, though perhaps initially imperfect or nascent, was not static; it propelled her to take decisive, risky action that aligned her with God's purposes. This compels us to examine the authenticity of our own faith. Does our belief in God and His Word translate into tangible acts of love, justice, mercy, and obedience in our daily lives? Are we willing to take risks for the sake of the Gospel, to extend hospitality, or to stand for righteousness, even when it is costly or unpopular? Rahab's example reminds us that God can use anyone who turns to Him in genuine faith, regardless of their past or perceived unworthiness. Our faith is not merely a statement of belief but a dynamic force that shapes our character, guides our deeds, and ultimately demonstrates the reality of our relationship with Christ, proving that "faith without works is dead" ([James 2:26](/james/2-26 "James 2:26 - Faith Without Works Is Dead")).

#### Questions for Reflection
* **In what practical ways does my faith manifest itself in my daily actions and decisions?**
* **Are there areas in my life where my professed faith seems disconnected from my actual behavior?**
* **What "risks" might God be calling me to take as an act of courageous obedience, similar to Rahab?**
* **How does Rahab's story challenge my perceptions of who God can use and redeem?**

### FAQ

**Does James 2:25 contradict Paul's teaching on justification by faith alone?**

Answer: No, James 2:25 does not contradict Paul's teaching on justification by faith alone, but rather complements it. Paul, particularly in [Romans 3:28](/romans/3-28 "Romans 3:28 - Justification by Faith") and [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Saved by Grace Through Faith"), emphasizes that salvation and justification before God are received solely by grace through faith, apart from human works, to prevent boasting. James, on the other hand, is addressing a different problem: a "dead faith" that claims to believe but produces no evidence of transformation. For James, "justified by works" means that works *demonstrate* or *prove* the authenticity of one's faith. Rahab's actions were the visible fruit of her genuine belief in God. Therefore, Paul speaks of how one is *declared* righteous before God (the root of justification), while James speaks of how one's righteousness is *demonstrated* or *proven* before others (the fruit of justification). True faith, as both apostles agree, is never barren; it always results in a changed life and obedient actions, as [Galatians 5:6](/galatians/5-6 "Galatians 5:6 - Faith Working Through Love") also suggests.

**What specific "works" did Rahab perform that justified her?**

Answer: James 2:25 explicitly states the two key "works" Rahab performed: "when she had received the messengers, and had sent them out another way." These actions, detailed in [Joshua chapter 2](/joshua/2 "Joshua 2 - Rahab and the Spies"), involved her taking in and hiding the Israelite spies, and then devising a plan for their escape by sending them out through an alternative route. These were not random acts of kindness but deliberate, courageous, and risky choices that stemmed directly from her newfound faith in the God of Israel. Her actions were a tangible expression of her belief in His power and His impending victory over Jericho, as she confessed in [Joshua 2:9-11](/joshua/2-9-11 "Rahab's Confession of Faith"). These "works" were the evidence that her faith was living and active, not merely a passive intellectual assent.

### CHRIST-CENTERED FULFILLMENT
Rahab's story, as highlighted in James 2:25, finds profound Christ-centered fulfillment in several ways. Her redemption from a life of sin and her inclusion into the lineage of Jesus Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus's Genealogy")) powerfully foreshadow the radical inclusivity of the Gospel, demonstrating that Christ's atoning work on the cross extends grace and salvation to all, regardless of their past or social standing, just as He welcomed sinners and outcasts during His earthly ministry ([Luke 15:1-7](/luke/15-1-7 "Luke 15:1-7 - Parable of the Lost Sheep")). Rahab's faith, which moved her to receive the messengers and act in obedience, serves as a type of the faith required to receive Christ, the ultimate Messenger and Word of God ([John 1:1-14](/john/1-1-14 "John 1:1-14 - The Word Became Flesh")). Her courageous actions, driven by belief, prefigure the transformative power of faith in Christ, which compels believers to live lives of active love and obedience, becoming "doers of the word, and not hearers only" ([James 1:22](/james/1-22 "James 1:22 - Be Doers of the Word")). Ultimately, Rahab's justification by works, as evidence of her faith, points to the reality that true faith in Christ is never barren but always produces the fruit of righteousness, reflecting the very character of the One who justified us by His perfect work on the cross ([Romans 5:18](/romans/5-18 "Romans 5:18 - Justification Through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 11:31

By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.

Joshua 6:22

But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.

Joshua 6:25

And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.

Joshua 2:19

And it shall be, [that] whosoever shall go out of the doors of thy house into the street, his blood [shall be] upon his head, and we [will be] guiltless: and whosoever shall be with thee in the house, his blood [shall be] on our head, if [any] hand be upon him.

Joshua 2:21

And she said, According unto your words, so [be] it. And she sent them away, and they departed: and she bound the scarlet line in the window.

Joshua 2:15

Then she let them down by a cord through the window: for her house [was] upon the town wall, and she dwelt upon the wall.

Joshua 2:4

And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they [were]: