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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 9:3–14. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The Gibeonites desire to make peace with Israel, being alarmed by the tidings they heard of the destruction of Jericho, Jos 9:3. Other people heard those tidings, and were irritated thereby to make war upon Israel; but the Gibeonites heard them and were induced to make peace with them. Thus the discovery of the glory and grace of God in the gospel is to some a savour of life unto life, but to others a savour of death unto death, Co2 2:16. The same sun softens wax and hardens clay. I do not remember that we read any where of a king of Gibeon. Had their government been at this time in a single person, perhaps his heart would have been too high to yield to Israel, and he would have joined with the rest of the kings against Israel. But these four united cities (mentioned Jos 9:17) seem to have been governed by elders, or senators (Jos 9:11), who consulted the common safety more than their own personal dignity. The inhabitants of Gibeon did well for themselves. We have,
II.The method they took to compass it.
They knew that all the inhabitants of the land of Canaan were to be cut off; perhaps they had some spies in the congregation at Ebal, when the law was read, who observed and brought them notice of the command given to Israel (Deu 7:1-3), that they should show no mercy to the Canaanites, give them no quarter in battle, which made them afraid of fighting them, and that they should make no covenant with them, which made them despair of gaining any advantage by treating with them; and therefore there was no way of saving their lives from the sword of Israel unless they could, by disguising themselves, make Joshua believe that they came from some very country, which the Israelites were not commanded to make war upon nor forbidden to make peace with, but were particularly appointed to offer peace to, Deu 20:10, Deu 20:15. Unless they could be admitted under this notion, they saw there was but one way with them: they must submit to the fate of Jericho and Ai. Though the neighbouring princes knew that all the men thereof were mighty (Jos 10:2), and they knew it themselves, yet they durst not contend with Israel, who had an Almighty God on their side. This therefore is the only game they have to play, and observe,
1.They play it very artfully and successfully. Never was any such thing more craftily managed.
(1.)They come under the character of ambassadors from a foreign state, which they thought would please the princes of Israel, and make them proud of the honour of being courted by distant countries: we find Hezekiah fond of those that came to him from a far country (Isa 39:3); they were not used to be thus courted.
(2.)They pretended to have undergone the fatigues of a very long journey, and produced what passed for an ocular demonstration of it. It should seem it was then usual for those that undertook long journeys to take with them, as we do now for long voyages, all manner of provision in kind, the country not being furnished as ours is now with houses of entertainment, for the convenience of which, when we have occasion to make use of them, we have reason to be very thankful. Now they here pretended that their provision, when they brought it from home, was fresh and new, but now it appeared to be old and dry, whereas it might well be presumed they had not loitered, but made the best of their way; so that hence it must be inferred that they came, as they said they did, from a very far country: their sacks or portmanteaus were old; the wine was all drunk, and the bottles in which it had been were broken; their shoes and clothes were worse than those of the Israelites in forty years, and their bread was mouldy, Jos 9:4, Jos 9:5, and again, Jos 9:12, Jos 9:13. Thus God's Israel have often been deceived and imposed upon with a show of antiquity. But (as bishop Hall expresses it) errors are never the older for being patched, and so seeming old; but those that will be caught with this Gibeonitish stratagem prove they have not consulted with God. And thus there are those who make themselves poor with the badges of want and distress and yet have great riches (Pro 13:7), or at least have no need of relief, by which fraud charity is misplaced and diverted from those that are real objects of it.
(3.)When they were suspected, and more strictly examined as to whence they came, they industriously declined telling the name of their country, till the agreement was settled. [1.] The men of Israel suspected a fraud (Jos 9:7): "Peradventure you dwell among us, and then we may not, we must not, make any league with you." This might have discouraged the Gibeonites from urging the matter any further, concluding that if the peace were made the Israelites would not think themselves obliged to keep it, having thus solemnly protested against it in case they dwelt among them; but, knowing that there was no hope at all if they stood it out, they bravely ventured a submission. "Who knows but the people of Israel may save us alive, though thus inveigled into a promise; and if we tell them at last we shall but die." [2.] Joshua put the questions to them, Who are you? and whence come you? He finds himself concerned to stand upon his guard against secret fraud as well as against open force. We in our spiritual warfare must stand against the wiles of the devil, remembering he is a subtle serpent as well as a roaring lion. In all leagues of relation and friendship we must first try and then trust, lest we repent at leisure agreements made in haste. [3.] They would not tell whence they came; but still repeat the same thing: We have come from a very far country, Jos 9:9. They will have it thought that it is a country Joshua knows nothing of nor ever heard of, and therefore would be never the wiser if they should tell him the name of it.
(4.)They profess a respect for the God of Israel, the more to ingratiate themselves with Joshua, and we charitably believe they were sincere in this profession: "We have come because of the name of the Lord thy God (v. 9), because of what we have heard of that name, which has convinced us that it is above every name, and because we have a desire towards that name and the remembrance of it, and would gladly come under its protection."
(5.)They fetch their inducements from what had been done some time before in Moses's reign, the tidings whereof might easily be supposed ere this to have reached distant regions, the plagues of Egypt and the destruction of Sihon and Og (v. 9, 10), but prudently say nothing of the destruction of Jericho and Ai (though this was the true inducement, v. 3), because they will have it supposed that they came from home long before those conquests were made. We need not be long to seek for reasons why we should submit to the God of Israel; we may be furnished either with new or old, which we will.
(6.)They make a general submission - We are our servants; and humbly sue for a general agreement - Make a league with us, v. 11. They insist not upon terms, but will be glad of peace upon any terms; nor will the case admit of delays, lest the fraud be discovered; they would fain have the bargain struck up immediately; if Joshua will but make a league with them, they have all they come for, and they hope their ragged clothes and clouted shoes will be no exception against them. God and Israel reject none for their poverty. But,
2.There is a mixture of good and evil in their conduct.
(1.)Their falsehood cannot be justified, nor ought it to be drawn into a precedent. We must not do evil that good may come. Had they owned their country but renounced the idolatries of it, resigning the possession of it to Israel and themselves to the God of Israel, we have reason to think Joshua would have been directed by the oracle of God to spare their lives, and they needed not to have made these pretensions. It is observable that when they had once said, We have come from a far country (Jos 9:6), they found themselves necessitated to say it again (Jos 9:9), and to say what was utterly false concerning their bread, their bottles, and their clothes (Jos 9:12, Jos 9:13), for one lie is an inlet to another, and that to a third, and so on. The way of that sin is down-hill. But,
(2.)Their faith and prudence are to be greatly commended. Our Lord commended even the unjust steward, because he had done wisely and well for himself, Luk 16:8. In submitting to Israel, they submitted to the God of Israel, which implied a renunciation of the god they had served, a resignation to the laws of true religion. They had heard enough to convince them of the infinite power of the God of Israel, and thence might infer his other perfections of wisdom and goodness; and how can we do better for ourselves than surrender at discretion to infinite wisdom, and cast ourselves upon the mercy of a God of infinite goodness. The submission of these Gibeonites was the more laudable because it was,
[1.]Singular. Their neighbours took another course, and expected they should join with them.
[2.]Speedy. They did not stay till Israel had besieged their cities; then it would have been too late to capitulate; but when they were at some distance they desired conditions of peace. Thy way to avoid a judgment is to meet it by repentance. Let us imitate these Gibeonites, and make our peace with God in the rags of humiliation, godly sorrow, and mortification, so our iniquity shall not be our ruin. Let us be servants to Jesus, our blessed Joshua, and make a league with him and the Israel of God, and we shall live.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Then the Gibeonites, fearing his strong hand, came with guile, pretending that they were from a land very far away, and by traveling so long had rent their shoes and worn out their clothing, of which they showed proofs that it was growing old. They said, too, that their reason for undergoing so much labor was their desire to obtain peace and to form friendship with the Hebrews, and [they] began to ask Joshua to form an alliance with them. And he, being as yet ignorant of localities and not knowing anything of the inhabitants, did not see through their deceit, nor did he enquire of God but readily believed them.So sacred was one’s promised word held in those days that no one would believe that others could try to deceive. Who could find fault with the saints in this, namely, that they should consider others to have the same feelings as themselves and suppose no one would lie because truth was their own companion? They do not know what deceit is, they gladly believe of others what they themselves are, while they cannot suspect others to be what they themselves are not. Hence Solomon says, “An innocent man believes every word.” We must not blame his readiness to believe but should rather praise his goodness. To know nothing of anything that may injure another, this is to be innocent. And although he is cheated by another, still he thinks well of all, for he thinks there is good faith in all.
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Summary
Joshua 9:11 vividly portrays the Gibeonites' calculated deception, a Hivite people's desperate stratagem to survive the advancing Israelite conquest. This verse meticulously details their fabricated instructions from their "elders and all the inhabitants of our country," commanding them to feign a long journey from a distant land to propose a covenant of peace. Their carefully constructed narrative, presented with feigned humility and visual "evidence" of arduous travel, was designed to circumvent God's explicit prohibition against forming treaties with the indigenous Canaanite peoples, ultimately leading to a binding, yet ill-advised, treaty with Israel.
Context
Literary Context
Joshua 9:11 is strategically placed within the narrative of Israel's conquest of Canaan, immediately following the stunning and divinely orchestrated victories at Jericho and Ai. These decisive triumphs had sent shockwaves of fear throughout the Canaanite kingdoms, creating the perfect backdrop for the Gibeonites' desperate and elaborate deception. The verse serves as the Gibeonites' opening statement in their elaborate ruse, presenting their fabricated origin story and their plea for a covenant as a direct mandate from their community. This narrative directly contrasts with the divine command given to Israel in Deuteronomy 7:2, which strictly forbade making covenants with the inhabitants of the land, thereby highlighting Israel's subsequent failure of discernment and obedience.
Historical & Cultural Context
In the ancient Near East, treaties and covenants (Hebrew: berith) were profoundly solemn and binding agreements, often ratified through elaborate oaths, rituals, and even animal sacrifices, imbuing them with sacred and unbreakable status. The Gibeonites, as a Hivite people, were acutely aware of Israel's overwhelming military might and their God-given mandate to utterly destroy the Canaanites. Their elaborate deception—involving worn-out clothes, mended sandals, and old, moldy provisions—was a culturally astute performance designed to convince the Israelites of their distant origin and the urgent necessity of their mission. This ruse skillfully exploited the cultural expectation that distant peoples might seek alliances for trade or protection, while nearby enemies were to be annihilated, providing a plausible cover for their true, immediate proximity and the existential threat they faced.
Key Themes
This verse is pivotal in developing several key themes within the book of Joshua and the broader Old Testament narrative. It powerfully illustrates the theme of deception and cunning, as the Gibeonites strategically employ lies and an elaborate theatrical presentation to manipulate the Israelite leadership, showcasing human ingenuity in the face of existential threat. Furthermore, it underscores the theme of fear and self-preservation, as the Gibeonites' actions are driven by an intense desire to avoid the catastrophic fate of Jericho and Ai. Most significantly, the verse sets the stage for Israel's critical failure in discernment and obedience. Their leaders, particularly Joshua, neglected to seek divine counsel before responding to the Gibeonites' plea, a profound lapse in judgment that led to a binding covenant that directly violated God's explicit commands, as powerfully depicted in Joshua 9:14.
Exposition and Analysis
Key Word Analysis
From זָקֵן; old; aged, ancient (man), elder(-est), old (man, men and...women), senator. This term refers to the respected, often older, leaders or representatives of a community. In ancient Near Eastern societies, elders held significant authority and were responsible for governance, judicial decisions, and representing their people. By claiming their "elders" had sent them, the Gibeonites lent an air of legitimacy and official sanction to their embassy, implying that their request for a league was a formal, communal decision rather than a rogue initiative. This detail was crucial in making their story believable to the Israelite leaders who also operated under a system of elders.
From דָּרַךְ; a road (as trodden); figuratively, a course of life or mode of action, often adverb; along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). This word is central to the Gibeonites' deception, as their entire ruse hinges on convincing the Israelites that they had undertaken an arduous "journey" from a distant land. The physical evidence they presented—worn-out clothes, mended sandals, and moldy provisions—was meticulously chosen to corroborate this claim, making their fabricated narrative of a long and difficult travel appear credible and compelling.
From בָּרָה (in the sense of cutting (like בָּרָא)); a compact (because made by passing between pieces of flesh); confederacy, (con-) feder(-ate), covenant, league. This is a pivotal term, signifying a formal, binding agreement or covenant. In the Old Testament, a berith was a solemn pact, often sealed with oaths and carrying significant legal, social, and religious weight. It could be between individuals, nations, or even between God and humanity. By requesting a berith, the Gibeonites were not merely asking for a handshake agreement but a sacred, unbreakable treaty of peace and mutual non-aggression. This term would have immediately signaled to the Israelites the profound and enduring nature of the commitment being sought, making their subsequent failure to inquire of the Lord all the more grievous.
Verse Breakdown
"Wherefore our elders and all the inhabitants of our country spake to us, saying,"
This opening clause establishes the Gibeonites' fabricated authority and the collective nature of their supposed mission. By claiming that their entire community, led by its respected elders, had commissioned them, they presented themselves as legitimate envoys with a mandate to negotiate. This detail was designed to enhance the credibility of their story and suggest a broad, unified desire for peace from a distant land, far from the immediate conflict zone.
"Take victuals with you for the journey, and go to meet them,"
This instruction highlights the practical preparations for their supposed long journey, emphasizing the necessity of provisions. The Gibeonites' physical appearance—their moldy bread, worn wineskins, and patched garments—would later visually corroborate this claim, serving as "evidence" of their arduous travels. This detail skillfully reinforces the narrative of their remote origin, making their subsequent request for a treaty more plausible to the Israelites.
"and say unto them, We [are] your servants:"
This declaration of servitude is a strategic act of humility and submission. In the ancient world, declaring oneself a "servant" was a common diplomatic maneuver by the weaker party seeking favor or protection from a stronger power. It was an appeal to the Israelites' potential magnanimity and a tacit acknowledgment of their superior strength, further disarming them and making them more receptive to the idea of an alliance rather than conquest or destruction.
"therefore now make ye a league with us."
This is the ultimate objective of the Gibeonites' elaborate deception: to secure a binding covenant (berith) with Israel. This request directly contravened God's command to Israel to utterly destroy the inhabitants of Canaan and make no treaties with them. The Gibeonites' plea for a "league" was a desperate and effective attempt to circumvent divine judgment through human cunning, ultimately leading Israel into a compromised position that would have long-term consequences.
Literary Devices
The passage in Joshua 9:11 is rich with Irony, as the Gibeonites, who are immediate neighbors and designated enemies, present themselves as distant, humble servants seeking a covenant, directly contradicting their true status and intentions. Their entire presentation is a masterful act of Deception, employing Dramatic Irony where the audience (and God) knows the truth, but the Israelite leaders are ignorant of the Gibeonites' true identity and proximity. The detailed instructions from the "elders" and the emphasis on "victuals for the journey" serve as Verisimilitude, lending an air of authenticity to their fabricated story. This meticulous staging is a form of Foreshadowing, subtly hinting at the costly mistake Israel is about to make due to their lack of discernment and their critical failure to consult God.
Theological and Thematic Connections
Joshua 9:11 profoundly illustrates the dangers of human cunning and the critical importance of divine counsel. The Gibeonites' successful deception highlights humanity's capacity for manipulation, driven by fear and self-preservation, even against a people divinely commissioned. This episode serves as a powerful reminder that appearances can be deceiving and that spiritual discernment, rooted in seeking God's will, is paramount in all decision-making. Israel's failure to inquire of the Lord before entering into this covenant underscores the tragic consequences of relying solely on human judgment, even when faced with seemingly plausible circumstances. It reveals that obedience to God's specific commands, even when inconvenient or seemingly harsh, is always the path to true blessing and avoids long-term complications.
Reflection and Application
The narrative of the Gibeonites in Joshua 9:11 offers profound lessons for contemporary believers, challenging us to cultivate a deep reliance on God's wisdom rather than our own limited understanding or the persuasive appearances of the world. In an age saturated with information, various "offers," and complex situations, the call to discernment is more critical than ever. We are reminded that not every opportunity, plea, or alliance, however appealing or seemingly beneficial, aligns with God's perfect will. Our default posture should always be one of prayerful inquiry, seeking the Lord's guidance through His Word and by His Spirit, especially in significant decisions that could have lasting consequences. This story encourages us to exercise caution, to look beyond superficial presentations, and to prioritize faithful obedience over expediency or perceived advantage, trusting that God's ways are always higher and ultimately for our good.
Questions for Reflection
FAQ
Why did the Gibeonites resort to such an elaborate deception?
The Gibeonites resorted to deception out of intense fear and a desperate desire for self-preservation. They had witnessed the devastating defeats of Jericho and Ai at the hands of the Israelites and were acutely aware of God's command to Israel to utterly destroy the Canaanite inhabitants (Deuteronomy 7:2). Recognizing their military inferiority and the divine mandate against them, they devised a cunning plan to avoid destruction by feigning a distant origin, thus circumventing the prohibition against making treaties with local peoples and securing their survival.
How could Israel, led by Joshua, be so easily deceived?
Israel's deception, particularly that of Joshua and the leaders, stemmed primarily from their failure to inquire of the Lord before making a critical decision (Joshua 9:14). While the Gibeonites' ruse was elaborate and convincing, the Israelites relied on their own human judgment and sensory evidence (the worn clothes, moldy bread) rather than divine guidance. They likely assumed that anyone from a truly distant land would not be subject to God's command for destruction, and the Gibeonites' humble plea for a "league" seemed reasonable. Their overconfidence from recent victories and lack of immediate spiritual consultation left them vulnerable to the Gibeonites' cunning.
Christ-Centered Fulfillment
While Joshua 9:11 depicts a covenant born of deception and human error, it subtly points to the ultimate, true covenant established in Christ. The Gibeonites sought a "league" out of fear of death, a temporary and imperfect peace based on a lie. In stark contrast, Jesus Christ offers a new and eternal covenant, not based on human cunning or fear, but on divine grace and perfect sacrifice (Hebrews 8:6). He is the true Lamb of God, who takes away the sin of the world, providing a genuine way for humanity, alienated by sin, to be reconciled to God. Unlike the Gibeonites' false claim of servitude, Christ truly became a servant, taking on human flesh (Philippians 2:7) to bring about a lasting peace that transcends all human deception and conflict (Ephesians 2:14-16). Through Him, believers enter into a covenant of life, not of forced servitude, but of adopted sonship, fulfilling God's promise of true and eternal relationship.