TRV
Translation
King James Version
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.
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.
World English Bible Messianic
About the time of the shutting of the gate, when it was dark, the men went out. Where the men went, I don’t know. Pursue them quickly; for you will overtake them.”
Geneva Bible (1599)
And when they shut the gate in the darke, the men went out, whither the men went I wote not: follow ye after them quickly, for ye shall ouertake them.
Young's Literal Translation
and it cometh to pass--the gate is to be shut--in the dark, and the men have gone out; I have not known whither the men have gone; pursue ye, hasten after them, for ye overtake them;'
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In the KJVVerse 5,875 of 31,102
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Commentary on Joshua 2 verses 1–7
1 ¶ And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.
2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.
3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.
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:
5 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.
6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
In these verses we have,
I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies (Num. 13) Joshua himself was one of them and it proved of ill consequence. Yet Joshua now sent spies, not, as the former were sent, to survey the whole land, but Jericho only; not to bring the account to the whole congregation, but to Joshua only, who, like a watchful general, was continually projecting for the public good, and, was particularly careful to take the first step well and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito - in disguise; but he sends two men (two young men, says the Septuagint), to view the land, that from their report he might take his measures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people's eyes, which makes it very necessary that they be cautious in the choice of those they employ, since so much often depends upon their fidelity. 2. Faith in God's promise ought not to supersede but encourage our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations slacken our endeavours. 3. See how ready these men were to go upon this hazardous enterprise. Though they put their lives in their hands yet they ventured in obedience to Joshua their general, in zeal for the service of the camp, and in dependence upon the power of that God who, being the keeper of Israel in general, is the protector of every particular Israelite in the way of his duty.
II. The providence of God directing the spies to the house of Rahab. How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper (Mat 26:6), though cleansed from his leprosy, wore the reproach of it in his name at long as he lived; so Rahab the harlot; and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileged of that kingdom, Mat 21:31. 2. That there are many who before their conversion were very wicked and vile, and yet afterwards come to great eminence in faith and holiness. 3. Even those that through grace have repented of the sins of their youth must expect to bear the reproach of them, and when they hear of their old faults must renew their repentance, and, as an evidence of that, hear of them patiently. God's Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab a harlot. God has often served his own purposes and his church's interests by men of different morals. Had these scouts gone to any other house than this they would certainly have been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed them thither. Thus that which seems to us most contingent and accidental is often over-ruled by the divine providence to serve its great ends. And those that faithfully acknowledge God in their ways he will guide with his eye. See Jer 36:19, Jer 36:26.
III. The piety of Rahab in receiving and protecting these Israelites. Those that keep public-houses entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace against whom her king and country had denounced war, Heb 11:31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (Jos 2:9) she knew both whence they came and what their business was. 2. Perceiving that they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them with stalks of flax (Jos 2:6), so that, if the officers should come thither to search for them, there they might lie undiscovered. By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot. 3. When she was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to enquire after them (Jos 2:2, Jos 2:3); he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers. He had reason to demand from Rahab that she should bring forth the men to be dealt with as spies; but Rahab not only disowned that she knew them, or knew where they were, but, that no further search might be made for them in the city, told the pursuers they had gone away again and in all probability might be overtaken, Jos 2:4, Jos 2:5. Now, (1.) We are sure this was a good work: it is canonized by the apostle (Jam 2:25), where she is said to be justified by works, and this is specified, that she received the messengers, and sent them out another way, and she did it by faith, such a faith as set her above the fear of man, even of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect and in this faith she sided with them, protected them, and courted their favour. Had she said, "I believe God is yours and Canaan yours, but I dare not show you any kindness," her faith had been dead and inactive, and would not have justified her. But by this it appeared to be both alive and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, Those only are true believers that can find in their hearts to venture for God; and those that by faith take the Lord for their God take his people for their people, and cast in their lot among them. Those that have God for their refuge and hiding-place must testify their gratitude by their readiness to shelter his people when there is occasion. Let my outcasts dwell with thee, Isa 16:3, Isa 16:4. And we must be glad of an opportunity of testifying the sincerity and zeal of our love to God by hazardous services to his church and kingdom among men. But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince and her affection and duty to the community she was a member of. But that which justifies her in this is that she knew the Lord had given Israel this land (Jos 2:9), knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But, since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2.] It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. What shall we say to this? If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. Rahab knew, by what was already done on the other side Jordan, that no mercy was to be shown to the Canaanites, and thence inferred that, if mercy was not owing them, truth was not; those that might be destroyed might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom 3:8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Clement of RomeAD 99
Clement's First Letter to the Corinthians, Chapter 12
On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, "There came men unto you who are to spy out our land; bring them forth, for so the king commands," she answered them, "The two men whom you seek came unto me, but quickly departed again and are gone," thus not discovering the spies to them. Then she said to the men, "I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety." And they said to her, "It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish." Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.
John ChrysostomAD 407
HOMILIES ON REPENTANCE AND ALMSGIVING 7.5.17
“By faith Rahab the prostitute did not perish with those who were disobedient, having received the spies, but she directed their departure by another road.” And pay attention to how much wisdom she blended with her prudence. When those sent by the king came and requested the spies, they ask her, “Did men enter in here and come near you?” She answers them, “Yes, they entered in.” First she builds the truth, and then she applies the lie on top. For no lie like this becomes believable unless it first reveals the truth. For this reason all who tell lies probably to be believed, first speak of truths and reveal confessions and later add the lies and things which are questionable. “Spies entered in here and came near you?” “Yes,” she says. If she had said “no” from the beginning, she would have challenged the messengers to investigate. However, “they entered in,” she says, “and they came out and escaped by such and such a road. Pursue them and you will capture them.” O this good lie! O this good fraud, which does not betray the divine but safeguards the sacred! When the mouths of saints preach the repentance that made Rahab worthy of such salvation, for example, Joshua the son of Nun, who shouts in the desert, “Let Rahab the prostitute live”; and Paul, who says, “By faith Rahab the prostitute did not perish with those who were disobedient,” will we not receive salvation even more so when we offer to God our repentance?
John CassianAD 435
CONFERENCE 17.17.1-2
This was the case with Rahab. Scripture not only recalls nothing virtuous about her but even speaks of her immorality. Yet for her lie alone, whereby she chose to conceal the spies rather than betray them, she deserved to share an eternal blessing with the people of God. If she had chosen to speak the truth or to be concerned for the safety of her people, there is no doubt that she and her whole household would not have escaped the approaching destruction and that she would not have deserved to be included among those responsible for the Lord’s birth, to be numbered on the roll of the patriarchs, and, through her offspring, to beget the Savior of all.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 2:5 captures the pivotal moment of Rahab's cunning deception of the king of Jericho's messengers, showcasing her quick wit and strategic action. As the city gate was closing at dusk, Rahab fabricated a convincing story that the Israelite spies had just departed the city under cover of darkness. Her feigned ignorance of their destination, coupled with an urgent directive for the king's men to pursue them swiftly, effectively diverted the search party, thereby safeguarding the hidden spies and advancing God's providential plan for the conquest of Jericho.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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). 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). 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). Secondly, Rahab's specific place in the genealogy of Jesus Christ (Matthew 1:5) 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). 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).