Joshua 2:5

KJV

And it came to pass [about the time] of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.

KJV (with Strong's)

And it came to pass about the time of shutting {H5462} of the gate {H8179}, when it was dark {H2822}, that the men {H582} went out {H3318}: whither the men {H582} went {H1980} I wot {H3045} not: pursue {H7291} after {H310} them quickly {H4118}; for ye shall overtake {H5381} them.

Complete Jewish Bible

The men left around the time when they shut the gate, when it was dark. Where they went I don't know; but if you chase after them quickly, you will overtake them."

Berean Standard Bible

At dusk, when the gate was about to close, the men went out, and I do not know which way they went. Pursue them quickly, and you may catch them!”

American Standard Version

and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out; whither the men went I know not: pursue after them quickly; for ye will overtake them.

Commentary

### SUMMARY
Joshua 2:5 captures a critical juncture in the narrative of Rahab's encounter with the king of Jericho's messengers, showcasing her quick wit and strategic deception. At the precise moment of the city gate's closure, Rahab fabricates a convincing story about the Israelite spies having just departed the city under the cover of darkness. Her feigned ignorance of their destination, coupled with an urgent plea for the king's men to pursue them swiftly, effectively diverts the search party, thereby safeguarding the hidden spies and advancing God's providential plan for the conquest of Jericho.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within the opening narrative of the book of Joshua, immediately following the spies' arrival in Jericho and their discovery by the king. Joshua, having assumed leadership from Moses, initiates the conquest of Canaan by sending two spies to reconnoiter Jericho, the first major stronghold ([Joshua 2:1](/joshua/2-1 "Joshua 2:1 - Spies Sent to Jericho")). These spies seek refuge in the house of Rahab, a harlot whose dwelling is integrated into the city wall. When the king of Jericho receives intelligence of their presence, he dispatches messengers to Rahab's house, demanding the surrender of the Israelite men. Joshua 2:5 records Rahab's cunning and deceptive response to these demands, a pivotal moment that sets the stage for the spies' escape and ultimately, for Rahab's own salvation and the subsequent fall of Jericho. Her narrative continues to unfold as she assists the spies in their escape and secures a covenant for her family's safety ([Joshua 2:15-21](/joshua/2-15 "Joshua 2:15-21 - Rahab Helps the Spies Escape")).
* **Historical & Cultural Context:** Ancient walled cities like Jericho relied heavily on their gates for security, especially at night. The phrase "shutting of the gate, when it was dark" refers to the customary and critical practice of sealing the city at dusk, a time when entry and exit would become impossible or highly restricted until morning. This detail lends significant credibility to Rahab's fabricated account, as it suggests the spies had slipped out just before the city was completely secured for the night, making a pursuit both urgent and plausible. Jericho itself was a formidable fortress, strategically located, and its capture was essential for Israel's advance into Canaan. The king's immediate and forceful response to the spies' presence underscores the high stakes and the pervasive fear of the approaching Israelite army, whose reputation had preceded them ([Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Confession of Faith")).
* **Key Themes:** Joshua 2:5 contributes significantly to several overarching themes within the book of Joshua and the broader biblical narrative. Firstly, it highlights **Divine Providence**, demonstrating how God orchestrates human actions, even morally complex ones like Rahab's deception, to achieve His sovereign purposes. Rahab's quick thinking and courage are not accidental but are woven into God's plan for Israel's success and her own redemption. Secondly, the verse underscores the theme of **Faith and Works**, as Rahab's actions are later commended in the New Testament as a tangible expression of her faith in the God of Israel ([Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith") and [James 2:25](/james/2-25 "James 2:25 - Rahab's Faith and Works")). Her willingness to risk her life for the spies was a direct outflow of her belief in the Lord's power. Finally, the narrative emphasizes **God's Inclusive Grace**, as Rahab, a Gentile and a harlot, becomes an instrument of God's will and is ultimately incorporated into the covenant community, foreshadowing the broader inclusion of Gentiles into God's people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wot (Old English, _witan'_):** This archaic King James Version term, "I wot not," directly translates the Hebrew לֹא יָדַעְתִּי (lo' yādaʿtî), meaning "I do not know." Rahab's use of this phrase is crucial to her deception. It conveys a feigned ignorance, making her story more believable by admitting a plausible lack of information regarding the spies' supposed destination. This admission of limited knowledge serves to deflect further interrogation and to reinforce the idea that the men were indeed gone, and their trail was growing cold.
* **Shutting of the Gate (Hebrew, _bə-sōḡēr haš-šaʿar'_):** This phrase refers to the customary practice of securing the city gates at dusk. In ancient walled cities, the closing of the gates was a significant event, marking the transition from day to night, when movement in and out of the city ceased. Rahab's specific mention of this timing ("about the time of shutting of the gate, when it was dark") is a masterful stroke of cunning. It provides a precise, believable window during which the "men" could have slipped out, creating a sense of urgency for the pursuers to act before the trail went completely cold.
* **Quickly (Hebrew, _mahēr'_):** The imperative "pursue after them quickly" (רִדְפוּ מַהֵר, riḏpū mahēr) highlights Rahab's strategic manipulation. Her urgent advice is designed to immediately dispatch the king's men in the wrong direction, ensuring that they do not linger to search her house or the immediate vicinity. The emphasis on speed underscores the perceived narrow window of opportunity for the pursuers to "overtake them," thus cementing the plausibility of her fabricated narrative and the necessity of immediate action.

#### Verse Breakdown
* **"And it came to pass [about the time] of shutting of the gate,"**: This opening clause establishes the precise temporal setting for Rahab's deception. It indicates a specific, well-known moment in the daily life of an ancient city—the time when the main entrance was secured for the night. This detail immediately lends an air of authenticity to Rahab's story, suggesting a plausible window for surreptitious movement.
* **"when it was dark,"**: This further specifies the conditions, emphasizing the low visibility. Darkness would make it difficult to identify individuals or their direction, thereby making Rahab's claim of not knowing "whither the men went" more credible and the spies' supposed escape more feasible. It also creates a sense of urgency for the pursuers.
* **"that the men went out:"**: This is Rahab's direct, yet false, assertion. She confidently states that the spies have already departed the city, shifting the focus of the search from her house to the outside. This declaration is the core of her misdirection.
* **"whither the men went I wot not:"**: Here, Rahab feigns ignorance regarding the spies' destination. This strategic admission of limited knowledge is designed to deflect further questioning about their specific whereabouts, making her overall narrative more convincing and preventing the king's men from pressing her for details she could not provide.
* **"pursue after them quickly;"**: This is Rahab's urgent, manipulative instruction. By advising immediate and rapid pursuit, she aims to dispatch the king's men away from her house and in the wrong direction, securing a critical window of time for the real spies to remain hidden and eventually escape.
* **"for ye shall overtake them."**: This final clause is a deceptive encouragement. Rahab provides a false assurance that the pursuers will succeed if they act swiftly, reinforcing the urgency and encouraging them to commit fully to her false lead. This adds a layer of persuasive conviction to her lie.

#### Literary Devices
Joshua 2:5 is rich with **Dramatic Irony**, as the audience is privy to the truth (the spies are hidden on Rahab's roof), while the king's messengers are completely deceived by Rahab's fabricated story. This creates tension and highlights Rahab's cunning. The passage also employs **Foreshadowing**, as Rahab's quick thinking and successful protection of the spies hint at her future role in Israel's history and her own salvation. The **Dialogue** itself demonstrates masterful **Characterization**, revealing Rahab as a resourceful, courageous, and intelligent woman who can think quickly under immense pressure. Her words are a calculated performance, showcasing her ability to manipulate the situation through precise details and urgent directives. The use of specific temporal markers like "about the time of shutting of the gate, when it was dark" adds **Realism** to the narrative, grounding the deception in believable, everyday occurrences of ancient city life.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:5, though detailing a deceptive act, serves as a powerful testament to God's sovereign hand working through unexpected individuals and circumstances to accomplish His divine purposes. Rahab's actions, born out of a nascent but genuine faith in the God of Israel, demonstrate that God's plan of redemption is not confined to the morally perfect or the ethnically privileged. Her lie, while ethically complex from a human perspective, is presented within the biblical narrative as instrumental to the spies' safety and ultimately, to the success of Israel's mission to take the Promised Land. This highlights a profound theological truth: God can use even the morally ambiguous choices of individuals who are turning towards Him, weaving them into His larger tapestry of salvation. Rahab's story foreshadows the radical inclusivity of God's grace, extending salvation beyond the boundaries of Israel to all who place their faith in Him, regardless of their past or social standing.
* [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith")
* [James 2:25](/james/2-25 "James 2:25 - Rahab's Faith Demonstrated by Works")
* [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in the Genealogy of Jesus")

### REFLECTION AND APPLICATION
Rahab's bold and deceptive act in Joshua 2:5 offers profound lessons for contemporary believers. Her story reminds us that God often chooses to work through the most unlikely of individuals and in the most unconventional ways to achieve His purposes. Rahab, a Gentile harlot, stands in stark contrast to the religious and social norms of her time, yet her faith, demonstrated by her courageous actions, is commended in the New Testament. This challenges us to look beyond superficial judgments and societal labels, recognizing that God's grace is expansive and transformative, capable of redeeming and utilizing anyone who turns to Him. Her quick thinking and willingness to risk everything for the spies underscore the active nature of true faith—it is not merely intellectual assent but a dynamic trust that compels action, even in the face of danger. We are called to cultivate a faith that is resourceful and courageous, trusting in God's providence even when circumstances are uncertain or demand difficult choices.

#### Questions for Reflection
* **How does Rahab's act of deception challenge or affirm your understanding of faith and morality in God's plan?**
* **In what ways might God be calling you to act courageously or unconventionally to serve His purposes, even if it feels risky?**
* **How does Rahab's story encourage you about God's willingness to use "unlikely" people for His glory?**
* **What does Rahab's immediate and decisive action teach us about responding to moments of divine opportunity?**

### FAQ
**Was Rahab's lie justified in the eyes of God?**

Answer: The biblical text does not explicitly condone Rahab's lie as morally righteous in itself, as the Bible consistently condemns lying ([Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - Lying Lips are Abomination to the Lord")). However, the narrative commends her *faith* and *actions* in protecting the spies, which were a direct result of her belief in the Lord God of Israel ([Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith")). Her deception was an act of loyalty to God's people and His plan, prioritizing the preservation of life and the advancement of God's kingdom over strict adherence to a moral absolute in a desperate situation. The focus of the biblical commendation is on her faith and the outcome—the salvation of the spies and her own family—rather than on the moral rectitude of the lie itself. It illustrates God's ability to work through imperfect human choices to accomplish His perfect will.

### CHRIST-CENTERED FULFILLMENT
Rahab's story, particularly her decisive action in Joshua 2:5, finds profound Christ-centered fulfillment in several ways. Firstly, her inclusion as a Gentile harlot who is saved and integrated into the covenant community powerfully foreshadows the radical inclusivity of the Gospel. Just as Rahab, an outsider, was brought into God's family, so too does Christ break down the dividing wall between Jew and Gentile, offering salvation to all who believe, regardless of their past or social standing ([Ephesians 2:11-13](/ephesians/2-11 "Ephesians 2:11-13 - Gentiles Included in Christ")). Secondly, Rahab's specific place in the genealogy of Jesus Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")) is a direct and undeniable link to the Messiah. Her story thus becomes part of the grand narrative of God's redemptive plan, culminating in the incarnation of Jesus, who came to seek and to save the lost, including those on the margins of society. Her faith, demonstrated by her works, prefigures the New Testament understanding that true faith in Christ is not passive but active, producing good works as evidence of a transformed life, not as a means to earn salvation ([Ephesians 2:8-10](/ephesians/2-8 "Ephesians 2:8-10 - Grace Through Faith for Good Works")). Ultimately, Rahab's deliverance from the destruction of Jericho through the scarlet cord is a vivid type of salvation through the blood of Christ, the ultimate Lamb of God, whose sacrifice redeems all who trust in Him ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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.