(25) Likewise also . . .--The second example, brought forward in strange and complete contrast to Abraham, "the father of many nations," is that of Rahab, the harlot, who received and sheltered in her house at Jericho the two spies sent out from the camp of Israel (Joshua 2). The evil name of the poor woman's unhappy trade cannot truthfully be softened down to "innkeeper," nor even "idolater."

Sent them out.--Literally, hastened, or thrust them forth, showing her haste and fear.

It may not be out of place to notice that Clement, Bishop of Rome, one of the Apostolic Fathers, in his first letter to the Corinthians, sees in the scarlet thread which Rahab bound in her window a type of our Redeemer's blood. And it is most remarkable, as showing the mercy of God, that this outcast of society was not only saved alive and brought into the fold of Israel, but became a direct ancestress of her Saviour, by marriage with Salmon, the great-great-grandfather of David (Matthew 1:5).

Verse 25. -

(4) Fourth point: Proof from the case of Rahab the harlot of justification by works (cf. Joshua 2; Joshua 6:25). Rahab is mentioned elsewhere in the New Testament in Hebrews 11:31, where she also appears as Ῥαὰβ ἡ πόρνη, and is spoken of as having "received the spies," δεξαμένη τοὺς κατασκόπους cf. ὑποδεξαμένη τοὺς ἀγγέλους here. There, however, she is regarded as an instance of faith (see above in preliminary note). The only other place where her name occurs is in the genealogy of our Lord, in Matthew 1:5, "Salmon begat Booz of Rachab (ἐκ τῆς Ραχάβ)."

2:14-26 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 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 boast to others, and be conceited of that which they really have not. There 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 two examples, Abraham and Rahab. Abraham believed God, and it was reckoned unto him for righteousness. Faith, producing such works, advanced him to peculiar favours. We see then, ver. 24, how that by works a man is justified, not by a bare opinion or profession, or believing without 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 changing sinners. Rahab's conduct proved her faith to be living, or having power; it showed that she believed with her heart, not merely by an assent of the understanding. Let us then take heed, for the best works, without faith, are dead; they want root and principle. By faith any thing we do is really good; as done in obedience to God, and aiming at his acceptance: the root is as though it were dead, when there is no 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 either 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 do nothing against him, but every thing for him and to him.Likewise also was not Rahab the harlot,.... 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.