TRV
Translation
King James Version
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.
Complete Jewish Bible
The men pursued them all the way to the fords at the Yarden; as soon as the pursuit party had left, the gate was shut.
Berean Standard Bible
So the king’s men set out in pursuit of the spies along the road to the fords of the Jordan, and as soon as they had gone out, the gate was shut.
American Standard Version
And the men pursued after them the way to the Jordan unto the fords: and as soon as they that pursued after them were gone out, they shut the gate.
World English Bible Messianic
The men pursued them the way to the Jordan to the fords: and as soon as those who pursued them had gone out, they shut the gate.
Geneva Bible (1599)
And certaine men pursued after them, the way to Iorden, vnto the foordes, and as soone as they which pursued after them, were gone out, they shut the gate.
Young's Literal Translation
And the men have pursued after them the way of the Jordan, by the fords, and the gate they have shut afterwards, when the pursuers have gone out after them.
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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.
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 2:7 captures a critical juncture in the Jericho narrative, depicting the swift and decisive pursuit by the city's authorities toward the Jordan River fords, immediately following Rahab's clever misdirection of their search. This verse crucially details the precise moment the city gate was sealed, occurring just after the pursuers exited, an act that inadvertently secured the city while simultaneously ensuring the spies remained safely hidden within its walls under Rahab's protection, thus orchestrating a pivotal step in God's strategic plan for Israel's conquest of Canaan.
CONTEXT
Literary Context: This verse is intricately woven into the foundational narrative of Israel's entry into the Promised Land, specifically within the opening chapter of the book of Joshua. It directly follows Rahab's courageous and deceptive act of hiding the two Israelite spies and then misdirecting the king's search party, as detailed in Joshua 2:4-6. The immediate actions described in Joshua 2:7—the relentless pursuit and the subsequent closure of the city gate—are direct consequences of Rahab's quick thinking and pivotal lie. This sequence of events sets the stage for the spies' three-day concealment, their eventual escape, and their return to Joshua with vital intelligence about Jericho's morale. The entire chapter, culminating in the spies' report in Joshua 2:24, underscores God's providential guidance and protection over the initial, critical steps of the conquest.
Historical & Cultural Context: Jericho, an ancient and formidable Canaanite city, held immense strategic importance due to its location near a major east-west trade route and the Jordan River. City gates, such as the one mentioned in this verse, were far more than simple entry points; they were massive, heavily fortified structures, serving as the primary defensive control point for all access into and out of the city. Their immediate closure, especially at dusk or during an alarm, was a standard and vital security protocol for ancient walled cities, signifying a state of heightened alert and an attempt to secure the populace from perceived external threats. The "fords of Jordan" (מַעְבְּרוֹת, ma'abarot) were well-known shallow crossing points of the river, representing the most logical and fastest escape route for anyone fleeing Jericho eastward. This made them the natural and expected target for the pursuers. The Canaanites, as evidenced by Rahab's confession in Joshua 2:9-11, were already gripped by terror due to widespread reports of the God of Israel's mighty acts, making their swift and serious response to perceived invaders entirely understandable within their cultural and historical context.
Key Themes: Joshua 2:7 subtly yet powerfully underscores several profound themes. Firstly, it highlights Divine Providence, demonstrating how God meticulously orchestrates events, even through human deception and seemingly mundane actions like the closing of a city gate, to achieve His ultimate purposes. The precise timing of the gate's closure, immediately after the pursuers had left, was absolutely critical for the spies' safety, vividly illustrating God's unseen hand protecting His agents and ensuring the success of their mission. Secondly, the verse showcases the theme of Strategic Deception and Faith, as Rahab's cunning act, born out of her nascent but genuine faith in the God of Israel, directly precipitates the events of this verse. Her actions prove pivotal for the spies' mission and ultimately for her own salvation, a faith later commended in Hebrews 11:31 and James 2:25. Finally, it emphasizes the Importance of Timing, where the exact sequence of events—the pursuers leaving, followed by the immediate gate closure—is presented as divinely choreographed. Had the gate been shut earlier, the spies might have been discovered; had it been delayed, the pursuers might have returned and found them. This precision points to a divine choreography at play, ensuring the success of Israel's reconnaissance mission and foreshadowing the eventual, divinely appointed fall of Jericho, as comprehensively described in Joshua 6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Joshua 2:7 is rich with several literary devices that amplify its meaning and impact. Dramatic Irony is prominently featured, as the reader possesses the crucial knowledge that the spies are safely hidden within Jericho, while the characters involved in the pursuit and gate closure (the king's men and the gatekeepers) remain entirely ignorant of this fact. Their actions, intended to secure the city against the spies, paradoxically ensure the spies' immediate safety from external detection. This creates a palpable sense of tension and anticipation for the reader, who is privy to the divine orchestration unfolding. Foreshadowing is also subtly present; the ease with which the spies are concealed and the city's defensive actions are so deftly outmaneuvered hints at Jericho's ultimate vulnerability and its destined, divinely decreed fall. The precise timing conveyed by the phrase "as soon as" also creates a strong sense of Pacing and Urgency, effectively drawing the reader into the high-stakes situation and conveying the immediate and decisive nature of the events. Furthermore, there's a powerful element of Situational Irony, where the outcome of the gate closure is the exact opposite of its intended purpose from the perspective of Jericho's defenders, serving instead to protect the very individuals they sought to apprehend and ultimately sealing their own doom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:7 powerfully illustrates the intricate interplay between divine sovereignty and human agency. While Rahab's cunning and the city's defensive actions appear to be purely human endeavors, the precise timing and outcome of these events reveal God's unseen hand orchestrating circumstances for His purposes. The shutting of the gate, intended to secure Jericho, inadvertently secures the spies, demonstrating God's meticulous providential care for His people and His mission. This highlights a profound theological truth: God can use ordinary events, the decisions of individuals (even those with morally complex actions like Rahab's deception), and the actions of His adversaries to advance His perfect will. It reassures believers that even in chaotic or dangerous situations, God remains in control, working all things together for the good of those who love Him and are called according to His purpose, ensuring their ultimate safety and the fulfillment of His divine plan.
REFLECTION AND APPLICATION
This verse serves as a powerful reminder that God's providence often operates in ways we don't immediately perceive, turning seemingly ordinary or even adverse circumstances into opportunities for His divine plan to unfold. Just as the closing of Jericho's gate, intended for defense, inadvertently secured the spies, so too can God use the mundane, the unexpected, or even the challenging moments of our lives to advance His purposes and protect His people. We are called to trust in His overarching sovereignty, even when the immediate circumstances seem confusing or contrary to our expectations. This encourages us to look beyond surface events and discern God's hand at work, fostering a deeper faith that finds security not in human strategies or fortifications, but in the unfailing wisdom and protection of the Almighty. It challenges us to consider how our own actions, even those seemingly small or imperfect, might be woven into God's larger tapestry of redemption and purpose, contributing to a narrative far grander than we can comprehend.
Questions for Reflection
FAQ
Why did the pursuers go to the fords of Jordan specifically?
Answer: The pursuers went to the fords of Jordan because Rahab, in her strategic deception, explicitly told the king's men that the spies had left the city and headed towards the Jordan River, implying they would cross at the shallowest points, or "fords." This was a logical and common escape route for anyone fleeing Jericho towards the east. The city's authorities, unaware of Rahab's lie, followed this credible lead, believing it was the most likely direction for the spies to take to escape the region, as described in Joshua 2:5.
Was Rahab's deception (lying to the king's men) justified from a theological perspective?
Answer: Rahab's deception is a complex ethical issue that biblical scholars have debated. While the Bible consistently condemns lying (e.g., Exodus 20:16), Rahab's action is presented within the context of protecting God's agents and aligning herself with God's people against a wicked, condemned nation. The New Testament commends Rahab's faith, not her deception, as seen in Hebrews 11:31 and James 2:25. The narrative highlights God's ability to work through imperfect human means and circumstances, including morally complex decisions, to achieve His righteous purposes. The focus is on her faith that led her to side with God's people, rather than an endorsement of lying as a general principle.
What is the significance of the city gate being shut immediately after the pursuers left?
Answer: The immediate shutting of the gate is highly significant on multiple levels. From a human perspective, it was a standard and necessary security measure for a fortified city like Jericho, especially during a perceived threat. It sealed off the city, preventing further entry or exit. However, from a divine perspective, the timing was profoundly providential. By shutting the gate immediately after the pursuers had gone out, the city inadvertently secured the spies inside Jericho, protecting them from any further external pursuit or discovery by those who had just left. This precise sequence of events ensured the spies' safety within Rahab's house until their planned escape, demonstrating God's meticulous oversight and protection over His mission and His agents, even through the actions of His adversaries. This divine choreography underscores the theme of God's sovereignty over all events, even the seemingly mundane or those initiated by His enemies.
CHRIST-CENTERED FULFILLMENT
The seemingly mundane act of a city gate closing in Joshua 2:7, orchestrated by divine providence, finds a profound Christ-centered fulfillment. Rahab, a Gentile harlot, through her faith and actions, becomes an instrument in God's plan, ultimately securing the safety of the spies who represent the vanguard of God's covenant people entering the Promised Land. This foreshadows the radical inclusion of Gentiles into God's redemptive plan through Christ, as Rahab herself is later honored in the genealogy of Jesus (Matthew 1:5). Just as the physical gate of Jericho was shut, seemingly for security but ultimately to serve God's purpose for His people, so too does Christ become the ultimate "gate" or "door" through whom humanity finds salvation and true security (John 10:9). He is the ultimate "way" (John 14:6) by which humanity escapes the pursuit of sin and death, leading to the true Promised Land of eternal life in God's presence. The protection afforded to the spies within Jericho, despite the city's hostility, points to the ultimate spiritual security found in Christ, who shelters His people from the wrath to come and ensures their safe passage into God's eternal kingdom, a salvation freely offered to all who believe, Jew and Gentile alike (Romans 10:12-13).