Joshua 9:13

Translation
King James Version
And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.
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KJV (with Strong's)
And these bottles H4997 of wine H3196, which we filled H4390, were new H2319; and, behold, they be rent H1234: and these our garments H8008 and our shoes H5275 are become old H1086 by reason of the very H3966 long H7230 journey H1870.
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Complete Jewish Bible
And these wineskins were new when we filled them, but look, now they're torn. Likewise these clothes of ours and our shoes are worn out because of the very long journey."
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Berean Standard Bible
These wineskins were new when we filled them, but look, they are cracked. And these clothes and sandals are worn out from our very long journey.”
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American Standard Version
and these wine-skins, which we filled, were new; and, behold, they are rent: and these our garments and our shoes are become old by reason of the very long journey.
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World English Bible Messianic
These wine skins, which we filled, were new; and behold, they are torn. These our garments and our shoes have become old because of the very long journey.”
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Geneva Bible (1599)
Also these bottels of wine which we filled, were newe, and lo, they be rent, and these our garments and our shooes are olde, by reason of the exceeding great iourney.
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Young's Literal Translation
and these are the wine-bottles which we filled, new, and lo, they have rent; and these, our garments and our sandals, have become old, from the exceeding greatness of the way.'
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In the KJVVerse 6,051 of 31,102

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SUMMARY

Joshua 9:13 meticulously details the fabricated evidence presented by the Gibeonites to deceive Joshua and the Israelite leaders. This verse specifically highlights their supposedly worn-out wineskins, tattered garments, and ancient shoes, all carefully prepared to create the false impression of having journeyed from a distant land. Their aim was to circumvent God's explicit command for Israel to utterly destroy the inhabitants of Canaan, underscoring the profound cunning of their ploy and setting the stage for Israel's critical error in judgment.

CONTEXT

  • Literary Context: Joshua 9:13 is a crucial component within the narrative of the Gibeonites' elaborate deception of Israel. It emerges directly after Israel's formidable victories over Jericho (Joshua 6) and Ai (Joshua 8) respectively, which had spread widespread fear among the Canaanite nations. Unlike other peoples who prepared for military confrontation, the Gibeonites adopted a strategy of cunning and subterfuge. Verses 3-12 meticulously describe their preparations and initial approach to Joshua, presenting themselves as envoys from a very distant land. Verse 13 then provides the specific, tangible "proof" they offered—their worn provisions and clothing—intended to corroborate their false narrative and lull the Israelites into a false sense of security. The immediate consequence, detailed in Joshua 9:14, is Israel's critical failure to consult the Lord, leading them to make a binding covenant with the Gibeonites, a decision they would later regret and which carried lasting implications for their historical trajectory.
  • Historical & Cultural Context: Following the miraculous crossing of the Jordan River and the initial conquests, Israel was actively establishing its presence in the land of Canaan. The Mosaic Law, particularly as articulated in Deuteronomy 20, clearly distinguished between cities "very far off" (with whom treaties could be made, as outlined in Deuteronomy 20:15) and those "within the cities of these peoples" (who were to be utterly destroyed, as commanded in Deuteronomy 20:16-18). The Gibeonites, identified as a Hivite people (Joshua 9:7) living relatively close to Israel's encampment at Gilgal, shrewdly exploited this legal distinction. In the ancient Near East, treaties and covenants were considered sacred and absolutely binding, often involving solemn oaths and divine witnesses. The Gibeonites understood this profound cultural norm and sought to secure their survival through a deceptive covenant rather than direct military confrontation, a strategy born of desperation and a deep-seated fear of Israel's God.
  • Key Themes: This verse powerfully illustrates the pervasive theme of deception and cunning, as the Gibeonites meticulously crafted their appearance and narrative to mislead. It highlights the profound danger of relying solely on outward appearances and the critical importance of spiritual discernment. Joshua and the Israelite leaders were swayed by superficial evidence—the seemingly worn wineskins, tattered garments, and old shoes—and tragically failed to look beyond the surface. This directly leads to the overarching theme of lack of discernment and the failure to seek divine counsel, which stands as a central, cautionary lesson of the entire Gibeonite episode in Joshua 9. The subsequent verses reveal the profound consequences of hasty decisions made without consulting the Lord, resulting in a binding covenant that directly violated God's explicit commands regarding the inhabitants of Canaan. This demonstrates that even well-intentioned but ill-informed actions can have long-term, detrimental repercussions for God's people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • new (Hebrew, châdâsh', H2319): This adjective (H2319) describes the initial state of the wineskins. The Gibeonites' claim that their wineskins were "new" when they began their journey, yet now "rent," was a calculated lie. New wineskins were supple and elastic, capable of expanding as new wine fermented. The implication was that only an incredibly long and arduous journey could have caused such deterioration in something initially fresh, making their story seem plausible.
  • rent (Hebrew, bâqaʻ', H1234): This verb (H1234) signifies "to cleave, burst forth, tear open." Its use emphasizes the violent tearing or splitting of the wineskins. The Gibeonites employed this term to convey the severe strain and deterioration caused by an incredibly long and arduous journey, further bolstering their deceptive narrative of having traveled from a truly distant land. The verb highlights the dramatic and seemingly irreversible damage.
  • old (Hebrew, bâlâh', H1086): This verb (H1086), used here as a participle, means "to wear out, decay, consume." It describes the condition of their garments and shoes. The Gibeonites presented clothing and footwear that appeared utterly dilapidated, consistent with the effects of an extensive journey. This visual evidence, combined with the "rent" wineskins, was intended to create an undeniable impression of their far-off origin, preying on the Israelites' visual assessment without deeper inquiry.

Verse Breakdown

  • "And these bottles of wine, which we filled, [were] new; and, behold, they be rent:" This clause focuses on the wineskins, which were a crucial element of the Gibeonites' "proof." The Gibeonites asserted that these wineskins were new when they commenced their journey, implying that their current "rent" (burst/torn) state was solely due to the immense distance traveled. This was a deliberate fabrication, as they likely used old, brittle wineskins from the outset to create the desired effect, or deliberately damaged new ones. The emphasis on their initial "newness" highlights the supposed wear and tear, making their story of an incredibly long journey more convincing and their current state more pitiable.
  • "and these our garments and our shoes are become old by reason of the very long journey." This second clause extends the visual evidence of their supposed arduous travel to their clothing and footwear. Just as with the wineskins, the Gibeonites presented garments and shoes that appeared severely worn and dilapidated. The phrase "by reason of the very long journey" explicitly states the fabricated cause for their worn appearance, reinforcing their narrative of having come from a distant land. This comprehensive presentation of worn-out provisions and attire was designed to overwhelm any potential suspicion with seemingly irrefutable physical evidence, appealing directly to the Israelites' senses.

Literary Devices

The primary literary device at play in Joshua 9:13 is Irony. The Gibeonites' meticulously crafted appearance, designed to convey truth (a long journey), is in fact a profound lie. Their "proof" is a calculated deception, making the very evidence they present ironic in its true nature. Furthermore, there is powerful Symbolism in the worn-out items. The "rent" wineskins and "old" garments and shoes symbolize not only the Gibeonites' feigned arduous journey but also, by extension, the brittle and decaying nature of their deceptive scheme, which would eventually unravel. The verse also employs Foreshadowing, subtly hinting at the Israelites' tragic lack of discernment and the costly consequences of their failure to inquire of the Lord, which is explicitly stated and lamented in the subsequent verse. The detailed description of the worn items serves to build dramatic tension, as the reader is aware of the deception while the Israelite leaders remain oblivious.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joshua 9:13 serves as a potent reminder of the pervasive nature of deception in a fallen world and the critical importance of spiritual discernment. The Gibeonites' cunning highlights that appearances can be profoundly misleading, and superficial evidence can easily sway those who do not seek deeper truth. Theologically, this event underscores God's expectation for His people to rely on His wisdom and guidance, not merely human reason or visible cues. Israel's failure to inquire of the Lord before making a covenant demonstrates a profound lapse in their trust and obedience, revealing the dangers of relying on one's own understanding. This narrative thus becomes a timeless lesson on the necessity of divine consultation in all significant decisions, especially when confronted with situations that seem straightforward but may conceal hidden motives or spiritual dangers.

REFLECTION AND APPLICATION

The Gibeonite deception, powerfully encapsulated by the "evidence" presented in Joshua 9:13, offers profound and enduring lessons for contemporary believers. In a world saturated with information, misinformation, and often manipulated narratives, the call to discernment is more urgent than ever. We are constantly presented with "facts" and "proofs" that may be carefully constructed to mislead, whether in personal relationships, professional dealings, or even spiritual contexts within the broader Christian landscape. This passage compels us to look beyond the surface, to question initial impressions, and to resist the urge to make hasty judgments based solely on what is presented to our senses. The Israelites' critical error lay in their failure to consult God, a mistake we are prone to repeat when we rely on our own wisdom or the persuasive power of appearances. True wisdom comes from seeking the Lord's counsel through consistent prayer, diligent study of His Word, and attentive listening to the Holy Spirit. Our decisions, especially those involving significant commitments or relationships, should be bathed in prayer and guided by divine wisdom, lest we enter into "covenants" with the world that lead to regret or compromise our walk with God.

Questions for Reflection

  • In what areas of my life am I most susceptible to being swayed by outward appearances or superficial evidence, rather than seeking deeper truth?
  • How often do I genuinely "inquire of the Lord" through prayer and His Word before making significant decisions, or do I tend to rely primarily on my own understanding and what I see?
  • What practical steps can I implement to cultivate greater spiritual discernment in my daily life, particularly when faced with persuasive but potentially misleading information?
  • Can I identify past instances where a lack of discernment led to regrettable consequences, and what specific lessons did I learn from those experiences that can guide me now?

FAQ

What were "bottles of wine" in this context?

Answer: In the ancient world, "bottles of wine" (as translated in KJV) referred to wineskins, which were typically made from the tanned hides of animals like goats or sheep. These animal skins were meticulously sealed and used for storing and transporting various liquids, most commonly wine. New wineskins were supple and elastic, capable of expanding as new wine fermented within them, whereas old wineskins became brittle, rigid, and prone to bursting under the pressure of fermentation. The Gibeonites' claim that their new wineskins had "rent" (burst) was a key component of their elaborate lie, designed to prove an incredibly long and arduous journey.

Why did the Gibeonites resort to such an elaborate deception?

Answer: The Gibeonites resorted to this elaborate deception primarily out of fear for their lives. They had heard credible reports of Israel's miraculous and decisive victories at Jericho and Ai, and they were acutely aware that Israel was commanded by God to utterly destroy the inhabitants of Canaan (Deuteronomy 20:16-18). Rather than engaging in a futile battle, they devised a cunning plan to secure a peace treaty by pretending to be from a very distant land. This strategy would allow them to enter into a covenant with Israel, in accordance with the Mosaic Law's provisions for distant peoples (Deuteronomy 20:15), thereby ensuring their survival.

What was Israel's critical mistake in dealing with the Gibeonites?

Answer: Israel's critical mistake was their profound failure to inquire of the Lord before making a decision of such significant consequence. Joshua 9:14 explicitly states, "Then the men of Israel took some of their provisions; but they did not ask counsel from the mouth of the Lord." They relied solely on the Gibeonites' outward appearance and fabricated evidence, allowing themselves to be swayed by superficiality rather than seeking divine guidance. This led them into a binding covenant that directly violated God's clear commands regarding the inhabitants of Canaan, demonstrating the severe repercussions of human presumption over divine consultation.

CHRIST-CENTERED FULFILLMENT

The Gibeonite deception, and Israel's subsequent failure of discernment, finds profound Christ-centered fulfillment in the New Covenant and the person of Jesus Christ. Just as the Gibeonites presented "new" wineskins that were "rent" and old garments to deceive, so too does the old covenant, in its inherent inability to contain the fullness of God's redemptive plan, foreshadow the necessity of Christ. Jesus himself vividly uses the imagery of "new wine in old wineskins" in Matthew 9:17, Mark 2:22, and Luke 5:37-38 to illustrate that His radical new teaching, the transformative power of the Holy Spirit, and the grace of the New Covenant cannot be contained within the rigid, worn-out structures of legalism and human tradition. The Gibeonites' cunning lie exposed Israel's lack of spiritual insight; similarly, the world often presents deceptive appearances and alluring falsehoods, but Christ, as the "way, the truth, and the life" (John 14:6), empowers believers with the indwelling Holy Spirit to discern truth from falsehood (1 John 4:1). Through Him, we are given new hearts and minds, capable of seeing beyond superficiality and walking in the Spirit, rather than being led astray by the cunning deceptions of the enemy, who himself "disguises himself as an angel of light" (2 Corinthians 11:14). Christ is our ultimate wisdom and discernment, preventing us from entering into covenants with the world that contradict God's sovereign will and perfect plan.

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Commentary on Joshua 9 verses 3–14

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–14. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.10.67-68
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.
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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