College Press Bible Study Textbook Series
James 2:25-26
FAITH MUST HAVE WORKS
(EXAMPLE NO. 3)
Text 2:25-26
And in like manner was not also Rahab the harlot justified by her works, in that she received the messengers, and sent them out another way?
26.
For as the body apart from the spirit is dead, even so faith apart from works is dead.
Queries
170.
Of what nationality or from what people was Rahab?
171.
Why do you think James used her for an example when there were so many examples from Israel he could have used? (As in Hebrews 11.)
172.
Rahab was so positively identified as a law breaker (adultery and fornication are strictly forbidden in the law of Moses), how could it be said that she was justified by works?
173.
Do you think this justifies Rahab's lying to the soldiers who were searching for the spies hidden on her roof-top? (The account is in Joshua 2).
174.
What does Hebrews 11:31 say about the reason for Rahab's being spared?
175.
How many times in this section (James 2:14-26) has James repeated the thought that faith apart from works is dead?
176.
What is the meaning of dead?
Paraphrases
A. James 2:25
In the same way Rahab, whose very occupation broke the law, was saved because she acted upon her faith by hiding the spies and telling them how to escape.
For just as the body is dead when it has no spirit, in the same way faith is dead when it has no works.
B.*James 2:25 Rahab, the wicked woman, is another example of this. She was saved because of what she did when she hid those messengers and sent them safely away by a different road.
Just as the body is dead when there is no spirit in it, so faith is dead if it is not the kind that results in good deeds.
Summary
Rahab, the harlot, was a sinner, yet when she acted upon her faith she was justified; so faith must be coupled with action for justification.
Comment
Every person of every race upon the earth, of every sex; yes, and of every occupation and condition of life may find justification upon the principle of faith herein described. True, the occupation may of necessity be changed, and most certainly the condition of life may be changed by salvationbut the point is that every person may be justified if he so chooses.
Rahab was a Canaanite, a woman whose very occupation was a continual violation of one of the ten commandments, under the full weight of sin. Her sinful state would not be questioned by anyone with the remotest understanding of God's revelation. The fact that she is here chosen as a case in point has at least two reasons.
First, her sinful state. The fact that man does not and cannot earn his way into heaven seems most evident in this particular example. It seems that some people would prefer to grade sins as they would grade a paper in school. The A- sins are very mild; while the B+, while still acceptable, are not quite so good. Perhaps here some would like to call them white lies. Most certainly many people would like to grade their sins between C-and A, mostly not so good, but passing! The F sins would include the ones committed by the other fellow, or the ones not continued by the person. The grading of sins is completely foreign to God's revelation. All sins are F! There are no passable sins.
When a person realizes his own sins are condemningreally F grade, and he (with his sins) is completely unacceptable to God, then his salvation by works doctrine becomes completely inadequate. In despair he realizes that nothing he can do will earn salvation. He is absolutely incapable of undoing his sinful state. Rahab was an F grade sinner, as is every person. Of her state there is no doubt. Yet she found justification.
How many people in torment, filled with guilt complexes, knowing they do not deserve heaven, could find joy through justification in Christ Jesus! The fact that Rahab was justified, and her working faith was counted as if she were righteous, should give us hope too. We are justified by works, as James puts it, not by earning our salvation; but by the mercy of God, who counts a faith that works obedience in us as if we were righteous. Rahab's example is an argument for a faith completed by works, and against salvation by deserving works (i.e. the works of law).
Not only does James emphasize the works of Rahab in connection with her justification, but the details of her working conviction in God are clearly stated in the account of the Old Testament, (Joshua 2 and Joshua 6:23). Paul declares By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace. Thus Paul (assuming he wrote the Hebrew epistle) agrees with James. Her faith worked with, helped her works; and her faith was perfected by what she did; and she was justified because of that perfected (completed) faith.
The entire discourse is concluded with a final argument, an illustration. In repetition once again, he affirms that faith apart from works is dead, adding this to the conclusion in James 2:24.
The illustration regarding body and spirit might not be put together in the expected manner. One might expect that the body and works should be partners, and that faith and spirit would be the counterparts. However, James joins the body with spirit, and faith with works. Through such an unusual statement, James emphasizes his point with all the more force. Even as the spirit is the quickening force that gives life to the body, so works is the perfecting force that gives life to faith. As the body has no fruit without spirit, so faith has no fruit without works. The simple, beautiful, and powerful illustration concludes his discourse on the great principle. It has been affirmed seven times within twelve verses. (James 2:14; James 2:17-18; James 2:20; James 2:22; James 2:24; James 2:26.)
Repetition has always been a means of emphasis and memory. It is extremely difficult to read this passage and miss the point! The sinner who reads the passage is not content to ask, What must I believe to be saved, but as on the day of Pentecost must ask, What must we do? (Acts 2:37). The Christian who reads is forced to the conclusion that a genuine life of obedience and surrender of action to the will of Christ is necessary for his justification by grace. This, of course, is applicable in all fields: in morality, in work, in recreation, in worship. Instead of affirming in typical faith-only fashion, for me to believe is Christ, let us affirm with the apostle Paul, for me to live is Christ! (Philippians 1:21; Galatians 2:20).