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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 9:14 records a critical and consequential lapse in judgment by the Israelite leaders, who, after being cleverly deceived by the Gibeonites, entered into a binding covenant without the indispensable act of consulting the Lord. This verse profoundly highlights a failure to seek divine counsel, demonstrating a dangerous reliance on human perception and logic over God's explicit commands and established means of guidance, ultimately leading to a long-term, unintended obligation for the nation of Israel.
Context
Literary Context
Joshua 9:14 is strategically placed immediately following Israel's awe-inspiring and decisive victories at Jericho and Ai, which vividly demonstrated God's miraculous power and unwavering commitment to His covenant with Israel. The preceding chapters (Joshua 6-8) meticulously detail God's explicit commands regarding the conquest of Canaan and the complete annihilation of its inhabitants. Chapter 9 introduces a starkly different challenge: not a military confrontation, but a cunning, diplomatic deception. The Gibeonites' elaborate ruse, meticulously described in Joshua 9:3-13, serves as a direct narrative contrast to the prior straightforward military engagements, setting the stage for Israel's profound error. The immediate consequence of the leaders' failure to consult God, as highlighted in this verse, is the covenant formalized in Joshua 9:15, which Israel felt divinely bound to uphold despite discovering the deception, thereby establishing the Gibeonites' unique and enduring status within the Israelite nation.
Historical & Cultural Context
During this period, Israel was operating under stringent divine commands to utterly destroy or drive out the indigenous populations of Canaan (e.g., Deuteronomy 7:1-6). This mandate was not merely about territorial conquest but fundamentally about preventing the adoption of idolatrous practices and preserving the theological purity of Israel's worship of Yahweh. Treaties or covenants with foreign nations, especially those within the promised land, were generally forbidden precisely because they often led to spiritual compromise and syncretism. The Gibeonites, identified as Hivites (Joshua 9:7), were indeed part of the Canaanite population designated for destruction. Their elaborate deception, involving worn-out provisions, patched wineskins, and old clothing, was a sophisticated tactic in ancient Near Eastern diplomacy, designed to feign a long journey from a distant land and thus establish non-local status, thereby circumventing the divine command for their destruction. The Israelite leaders, likely accustomed to direct military encounters and divine pronouncements, were tragically unprepared for such a subtle, diplomatic trap.
Key Themes
The most prominent and enduring theme in Joshua 9, and particularly encapsulated in verse 14, is the failure to seek God's counsel. Despite having experienced repeated, undeniable demonstrations of God's power and having received explicit, detailed instructions for their conduct in Canaan, the Israelite leaders chose to rely solely on their own sensory evidence and human reasoning. This highlights the profound danger of hasty judgment and superficial discernment, as the Gibeonites' disguise proved effective precisely because the Israelites did not look beyond outward appearances or question the obvious. This incident also powerfully underscores the theme of the consequences of disobedience, as the ill-advised covenant with the Gibeonites became a lasting, unavoidable obligation for Israel. This covenant even led to divine judgment centuries later when King Saul violated it, resulting in a famine (as vividly recounted in 2 Samuel 21:1-6). The narrative serves as a perennial reminder of the critical importance of divine guidance in all matters, big or small.
Exposition and Analysis
Key Word Analysis
This term (H6718) refers to provisions, food, or supplies, especially those prepared for a journey or obtained through hunting. In the context of Joshua 9, the Gibeonites deliberately presented their "victuals" as old, moldy, and worn out (Joshua 9:5), serving as a crucial component of their deceptive narrative. This visual evidence was intended to convince the Israelites that they had traveled from a distant land, beyond the immediate reach of Israel's conquest. The Israelites' examination of these provisions, while seemingly a prudent step in assessing the Gibeonites' claim, ultimately proved superficial because it was not accompanied by divine inquiry.
This verb (H7592) is a primitive root meaning "to inquire," "to request," or "to consult." Its negation in this verse—"asked not"—is the pivotal indictment, highlighting the profound omission of the Israelite leaders. They failed to seek divine guidance, which was their established and necessary protocol for making significant decisions, particularly those involving treaties or the inhabitants of the promised land. This indicates a critical lapse in their spiritual discipline and their foundational dependence on God.
When used in the phrase "mouth of the LORD" (H6310), peh functions as a powerful metonymy for direct divine instruction, authoritative word, or revelation. It points to the very source of God's commands and wisdom, typically conveyed through specific, established means such as the high priest consulting the Urim and Thummim before the ark of the covenant (Numbers 27:21) or through prophetic utterance. The failure to seek counsel "at the mouth of the LORD" means the Israelites bypassed God's direct communication and ultimate authority, relying instead on their own flawed human assessment and logic.
Verse Breakdown
"And the men took of their victuals"
This initial clause describes the Israelite leaders' action of physically examining the Gibeonites' provisions. It implies a reliance on empirical evidence and human assessment. They meticulously inspected the moldy bread, patched wineskins, and worn-out clothing, drawing conclusions based solely on what their senses perceived. While this might appear to be a logical and responsible step in assessing the Gibeonites' claim, it tragically became the sole basis for their decision, completely replacing the indispensable act of seeking divine guidance.
"and asked not counsel at the mouth of the LORD."
This is the pivotal and damning indictment of the verse, revealing the critical failure that underpinned the entire misjudgment. Despite having a direct line to God, a history of miraculous divine intervention, and clear instructions for their conduct in the land, the leaders neglected to consult Him. This omission was not merely an oversight but a profound spiritual lapse, indicating a moment where human logic, perceived urgency, and superficial appearances superseded their foundational dependence on Yahweh for direction in all matters, especially those concerning the covenant people and the promised land.
Literary Devices
The verse powerfully employs Irony and Contrast. The Irony is striking: Israel, having just experienced miraculous victories achieved through direct, precise divine instruction (e.g., the fall of Jericho by following God's exact commands), now fails to seek that same divine counsel in a less obvious, yet equally crucial, situation. This highlights a profound vulnerability not to military might, but to cunning deception. The Contrast is stark between the Gibeonites' elaborate, outward show of poverty and weariness, and the hidden truth of their proximity and deceptive intent. More profoundly, there is a Contrast between the Israelites' diligent examination of physical evidence ("took of their victuals") and their complete neglect of spiritual inquiry ("asked not counsel at the mouth of the LORD"). This serves as a potent Foreshadowing of Israel's recurring struggle throughout its history to maintain faithful dependence on God rather than relying on human wisdom, worldly alliances, or superficial appearances.
Theological and Thematic Connections
Joshua 9:14 serves as a profound theological statement on the absolute necessity of divine counsel in all matters of life, particularly for those in positions of leadership. It underscores the enduring human propensity, even after experiencing God's miraculous power and receiving clear guidance, to revert to reliance on one's own wisdom and perception, especially when faced with cunning deception or seemingly logical scenarios. The failure to inquire of the Lord demonstrates a temporary but significant lapse in faith and a dangerous departure from the covenant principle of complete dependence on God, which was foundational to Israel's identity, success, and spiritual purity in the Promised Land. This incident highlights that spiritual discernment is not automatic, even for the most experienced leaders, but requires intentional, consistent, and humble seeking of God's will through established means.
Reflection and Application
Joshua 9:14 stands as a timeless and urgent warning against the perils of making decisions, especially those of significant consequence, without first humbly seeking the Lord's counsel. In our modern, fast-paced, and information-saturated world, the temptation to rely on our own intellect, accumulated experience, or the readily available advice of others, without pausing to consult God, is an ever-present danger. This verse profoundly challenges us to cultivate a deep, consistent, and intentional habit of divine inquiry, recognizing that true wisdom and unfailing guidance come from God alone. It serves as a stark reminder that appearances can be profoundly deceiving, and what seems logical, expedient, or even benevolent in the moment may, in fact, lead to long-term complications, compromise our spiritual integrity, or divert us from God's perfect will. Our discernment must extend far beyond the superficial, guided by the illuminating power of the Holy Spirit and the unchanging principles of God's Word, ensuring that our choices align with His sovereign plan rather than our limited understanding or the cunning deceptions of the world.
Questions for Reflection
FAQ
Why was it so critical for Israel to "ask counsel at the mouth of the LORD" in this particular situation, given their recent successes?
It was critically important because Israel was uniquely established as a theocracy, a nation governed directly by God. Their success, spiritual purity, and very identity depended entirely on their unwavering obedience to His commands and their complete reliance on His wisdom, especially concerning the inhabitants of Canaan whom they were explicitly forbidden to make treaties with (Exodus 23:32 and Deuteronomy 7:2). Consulting the Lord, often through the high priest using the Urim and Thummim before the ark of the covenant (Numbers 27:21), was the divinely established protocol for discerning His will in all matters of national importance, particularly those involving foreign relations and the conquest of the land. Their failure to do so represented a profound breach of trust, a dangerous shift from divine dependence to human expediency, and ultimately led to a covenant that God had expressly forbidden, with long-lasting consequences for the nation.
Christ-Centered Fulfillment
Joshua 9:14, with its stark portrayal of Israel's tragic failure to seek divine counsel, powerfully underscores humanity's inherent and desperate need for perfect wisdom and unfailing guidance, a need ultimately and perfectly fulfilled in Jesus Christ. While the Old Testament leaders relied on the "mouth of the LORD" through prophets, the Urim and Thummim, or direct revelation, believers today have direct, unhindered access to the ultimate source of all wisdom in Christ, who is Himself the Wisdom of God personified. He is the Living Word, through whom God has spoken definitively and completely to us (Hebrews 1:1-2). Furthermore, the Holy Spirit, whom Christ sent as our divine Helper, serves as our Counselor and Guide, leading us into all truth, illuminating Scripture, and enabling us to discern beyond deceptive appearances. The error of Joshua and the leaders highlights our universal propensity to trust in our own limited sight and flawed logic, but Christ calls us to a deeper, Spirit-led discernment, reminding us that apart from Him, we can do nothing. He is the one who truly knows the hearts of all men (John 2:24-25) and provides the perfect, unfailing counsel that Israel tragically neglected, offering a relationship where we can always draw near to the throne of grace for help in time of need (Hebrews 4:16).