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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 9:15–21. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The treaty soon concluded with the Gibeonites, Jos 9:15. The thing was not done with much formality, but in short, 1. They agreed to let them live, and more the Gibeonites did not ask. In a common war this would have been but a small matter to be granted; but in the wars of Canaan, which were to make a general destruction, it was a great favour to a Canaanite to have his life given him for a prey, Jer 45:5. 2. This agreement was made not by Joshua only, but by the princes of the congregation in conjunction with him. Though Joshua had an extraordinary call to the government, and extraordinary qualifications for it, yet he would not act in an affair of this nature without the counsel and concurrence of the princes, who were neither kept in the dark nor kept under foot, but were treated by him as sharers in the government. 3. It was ratified by an oath; they swore unto them, not by any of the gods of Canaan, but by the God of Israel only, Jos 9:19. Those that mean honestly do not startle at assurances, but satisfy those with whom they treat, and glorify God by calling him to witness to the sincerity of their intentions. 4. Nothing appears to have been culpable in all this but that it was done rashly; they took of their victuals, by which they satisfied themselves that it was indeed old and dry, but did not consider that his was no proof of their bringing it fresh from home; so that, making use of their senses only, but not their reason, they received the men (as the margin reads it) because of their victuals, perceiving perhaps, upon the view and taste of their bread, not only that now it was old, but that it had been fine and very good at first, whence they inferred that they were persons of some quality, and therefore the friendship of their country was not to be despised. But they asked not counsel at the mouth of the Lord. They had the Urim and Thummim with them, which they might have advised with in this difficult case, and which would have told them no lie, would have led them into no error; but they relied so much on their own politics that they thought it needless to bring the matter to the oracle. Joshua himself was not altogether without blame herein. Note, We make more haste than good speed in any business when we stay not to take God along with us, and by the word and prayer to consult him. Many a time we see cause to reflect upon it with regret that such and such an affair miscarried, because we asked not counsel at the mouth of the Lord; would we acknowledge him in all our ways, we should find them more safe, easy, and successful.
II.The fraud soon discovered, by which this league was procured.
A lying tongue is but for a moment, and truth will be the daughter of time. Within three days they found, to their great surprise, that the cities which these ambassadors had treated for were very near them, but one night's foot-march from the camp at Gilgal, Jos 10:9. Either their own scouts or the parties that sallied out to acquaint themselves with the country, or perhaps some deserters that came over to them from the enemy, informed them of the truth in this matter. Those that suffer themselves to be deceived by the wiles of Satan will soon be undeceived to their confusion, and will find that near, even at the door, which they imagined was very far off.
III.The disgust of the congregation at this.
They did indeed submit to the restraints which this league laid upon them, and smote not the cities of the Gibeonites, neither slew the persons nor seized the prey; but it vexed them to have their hands thus tied, and they murmured against the princes (Jos 9:18) it is to be feared, more from a jealousy for their own profit than from a zeal for the fulfilling of God's command, though some of them perhaps had a regard to that. Many are forward to arraign and censure the actions of princes while they are ignorant of the springs of those actions and are incompetent judges of the reasons of state that govern them. While therefore we are satisfied in general that those who are over us aim at nothing but the public good, and sincerely seek the welfare of their people, we ought to make the best of what they do and not exercise ourselves in things above us.
IV.The prudent endeavour of the princes to pacify the discontented congregation, and to accommodate the matter; herein all the princes concurred and were unanimous, which doubtless disposed the people to acquiesce.
1.They resolved to spare the lives of the Gibeonites, for so they had expressly sworn to do (Jos 9:15), to let them live.
(1.)The oath was lawful, else it had not bound them any more than Herod's oath bound him to cut off John Baptist's head; it is true God had appointed them to destroy all the Canaanites, but the law must be construed, in favorem vitae - with some tender allowance, to mean those only that stood it out and would not surrender their country to them, and not to bind them so far to put off the sense of honour and humanity as to slay those who had never lifted up a hand against them nor ever would, but before they were reduced to any extremity, or ever attempted any act of hostility, with one consent humbled themselves; the kings of Israel were certainly more merciful kings than to do so (Kg1 20:31), and the God of Israel a more merciful God than to order it so. Satis est prostrasse leoni - It is enough to have laid the lion prostrate. And besides, the reason of the law is the law; the mischief designed to be prevented by that law was the infecting of the Israelites with their idolatry, Deu 7:4. But if the Gibeonites renounce their idolatry, and become friends and servants to the house of God, the danger is effectually prevented, the reason of the law ceases, and consequently the obligation of it, especially to a thing of this nature. The conversion of sinners shall prevent their ruin.
(2.)The oath being lawful, both the princes and the people for whom they transacted were bound by it, bound in conscience, bound in honour to the God of Israel, by whom they had sworn, and whose name would have been blasphemed by the Canaanites if they had violated this oath. They speak as those that feared an oath (Ecc 9:2), when they argued thus: We will let them live, lest wrath be upon us, because of the oath which we swore, Jos 9:20. He that ratifies a promise with an oath imprecates the divine vengeance if he wilfully break his promise, and has reason to expect that divine justice will take him at his word. God is not mocked, and therefore oaths are not to be jested with. The princes would keep their word, [1.] Though they lost by it. A citizen of Zion swears to his own hurt and changes not, Psa 15:4. Joshua and the princes, when they found it was to their prejudice that they had thus bound themselves, did not apply to Eleazar for a dispensation, much less did they pretend that no faith is to be kept with heretics, with Canaanites; no, they were strangers to the modern artifices of the Romish church to elude the most sacred bonds, and even to sanctify perjuries [2.] Though the people were uneasy at it, and their discontent might have ended in a mutiny, yet the princes would not violate their engagement to the Gibeonites; we must never be over-awed, either by majesty or multitude, to do a sinful thing, and go against our consciences. [3.] Though they were drawn into this league by a wile, and might have had a very plausible pretence to declare it null and void, yet they adhered to it. They might have pleaded that though those were the men with whom they exchanged the ratifications, yet these were not the cities intended in the league; they had promised to spare certain cities, without names, that were very far off, and upon the express consideration of their being so; but these were very near, and therefore not the cities that they covenanted with. And many learned men have thought that they were so grossly imposed upon by the Gibeonites that it would have been lawful for them to have recalled their promise, but to preserve their reputation, and to keep up in Israel a veneration of an oath, they would stand to it; but it is plain that they thought themselves indispensably obliged by it, and were apprehensive that the wrath of God would fall upon them if they broke it. And, however their adherence to it might be displeasing to the congregation, it is plain that it was acceptable to God; for when, in pursuance of this league, they undertook the protection of the Gibeonites, God gave them the most glorious victory that ever they had in all their wars (ch. 10), and long afterwards severely avenged the wrong Saul did to the Gibeonites in violation of this league, Sa2 21:1. Let this convince us all how religiously we ought to perform our promises, and make good our bargains; and what conscience we ought to make of our words when they are once given. If a covenant obtained by so many lies and deceits might not be broken, shall we think to evade the obligation of those that have been made with all possible honesty and fairness? If the fraud of others will not justify or excuse our falsehood, certainly the honesty of others in dealing with us will aggravate and condemn our dishonesty in dealing with them.
2.Though they spared their lives, yet they seized their liberties, and sentenced them to be hewers of wood and drawers of water to the congregation, Jos 9:21. By this proposal the discontented congregation was pacified; for,
(1.)Those who were angry that the Gibeonites lived might be content when they saw them condemned to that which, in the general apprehension, is worse than death, perpetual servitude.
(2.)Those who were angry that they were not spoiled might be content when their serving the congregation would be more to the public advantage than their best effects could be; and, in short, the Israelites would be not losers either in honour or profit by this peace with the Gibeonites; convince them of this, and they will be satisfied.
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 9:15 records the solemnization of a binding covenant between Joshua and the leaders of Israel and the Gibeonites. This pivotal moment occurred despite the Gibeonites having secured the treaty through elaborate deception, presenting themselves as ambassadors from a distant land to avoid the fate of other Canaanite inhabitants. The Israelite leadership, having critically failed to consult the Lord, entered into a peace agreement and swore an oath to spare their lives, underscoring the profound sanctity of oaths in ancient Israel, even those made under duress or false pretenses, and highlighting the immediate and far-reaching consequences of neglecting divine counsel.
Context
Literary Context
Joshua 9:15 serves as the climactic point of the Gibeonites' cunning strategy, immediately following their elaborate deception detailed in Joshua 9:3-13 and Israel's critical failure to "ask not counsel at the mouth of the LORD" in Joshua 9:14. This event is strategically placed after Israel's decisive victories at Jericho (Joshua 6) and Ai (Joshua 8), which had instilled widespread fear among the Canaanite inhabitants. While other Canaanite kings were forming a confederacy to fight Israel (Joshua 9:1-2), the Gibeonites opted for subterfuge, demonstrating a distinct response to the encroaching Israelite conquest. The covenant made in this verse sets the stage for the subsequent narrative, including the Gibeonites' plea for help against an Amorite coalition (Joshua 10:1-6) and their eventual role as perpetual servants within Israel (Joshua 9:21-27).
Historical & Cultural Context
In the ancient Near East, covenants (or treaties) were foundational to political and social order, often involving solemn oaths, divine witnesses, and severe curses for breaking the agreement. Such pacts were considered sacred, binding both parties before their respective deities. The Gibeonites, identified as Hivites in Joshua 9:7, were among the inhabitants of Canaan whom God had explicitly commanded Israel to utterly destroy (Deuteronomy 7:1-2, Deuteronomy 20:16-18) to prevent assimilation and idolatry. Their ruse cleverly exploited the Israelite custom of offering peace to distant cities before siege (Deuteronomy 20:10-15), while those nearby were to be utterly devoted to destruction. The act of "swearing unto them" invoked the name of Yahweh, making the covenant inviolable in the eyes of the Israelites, regardless of the deception involved, reflecting a deep cultural and theological respect for oaths.
Key Themes
This verse powerfully illustrates several key themes prevalent in the book of Joshua and the broader Pentateuch. Firstly, it highlights the binding nature of covenants and oaths, emphasizing that once sworn, even under false pretenses, such agreements were considered sacrosanct before God, as seen in the later upholding of this covenant centuries later (2 Samuel 21:1-6). Secondly, it serves as a stark cautionary tale against hasty decision-making and the neglect of divine counsel. Israel's failure to inquire of the Lord, explicitly stated in Joshua 9:14, led them into a predicament that directly contradicted God's command regarding the Canaanites (Deuteronomy 7:1-2). Thirdly, it subtly introduces the theme of divine sovereignty amidst human error. While Israel stumbled, God's overarching plan for the land and its inhabitants still unfolded, albeit in an unexpected way, as the Gibeonites became perpetual servants, fulfilling a form of subjugation for a Canaanite people, echoing the ancient prophecy in Genesis 9:25-27.
Exposition and Analysis
Key Word Analysis
From the root meaning "Jehovah-saved," this name signifies "Jehovah is salvation" or "the Lord saves." The actions of Joshua, as the divinely appointed leader of Israel, are central to the narrative. Here, his decision, though flawed, carries the weight of the nation's leadership.
This term refers to a solemn covenant or treaty, a binding agreement between two parties, often ratified by oaths and sacrifices, and sometimes involving the "cutting" of flesh as a symbolic act. It carries significant legal and theological weight, denoting a formal, unbreakable pact, not merely an informal agreement. The Gibeonites sought to transform their vulnerable status into one protected by a divine oath, making them allies rather than enemies.
A primitive root meaning "to seven oneself," implying completion or solemnity, often used in the sense of taking an oath, invoking the name of God as a witness and guarantor of the promise. When the "princes of the congregation sware unto them," they invoked Yahweh, making the covenant a religious obligation. This act elevated the agreement from a mere human promise to a divinely witnessed and sanctioned vow, rendering it inviolable in the eyes of the Israelites, despite the Gibeonites' deception.
Verse Breakdown
"And Joshua made peace with them"
This clause indicates the initial agreement or cessation of hostilities. Joshua, as the divinely appointed leader, formally accepted the Gibeonites' overture, believing their fabricated story. This act established a state of non-aggression, a prerequisite for the more formal covenant.
"and made a league with them, to let them live"
This specifies the nature and explicit purpose of the agreement. The "league" (covenant) was a formal, binding treaty, whose primary objective was to guarantee the Gibeonites' lives, directly contradicting God's command to utterly destroy the inhabitants of Canaan. This highlights the profound consequence of Israel's failure to consult God.
"and the princes of the congregation sware unto them"
This emphasizes the solemnity and binding nature of the covenant. The "princes of the congregation" – the spiritual and political leaders of Israel alongside Joshua – took a formal oath, invoking the name of God. This act cemented the covenant, making it religiously unbreakable, even when the deception was later revealed. Their oath was a public and sacred commitment, reflecting the high regard for vows in ancient Israel.
Literary Devices
The passage employs several significant literary techniques. The primary device is Irony, as Israel, a nation meticulously guided by divine command in warfare, fails critically in a diplomatic encounter by neglecting to consult God, leading them to uphold an oath that directly contradicts His prior instructions regarding the Canaanites. This stands in stark contrast to their earlier obedience at Jericho and Ai. The Gibeonites' worn-out provisions and clothing are a potent form of Symbolism, representing their fabricated "long journey" and "ancient" status, cleverly designed to evoke sympathy and credibility from the Israelite leaders. Furthermore, the entire Gibeonite narrative functions as Foreshadowing for future challenges Israel would face regarding their covenant obligations and the dangers of syncretism, as the Gibeonites' continued presence would become a long-term issue, even extending into the Davidic monarchy, leading to divine judgment centuries later (2 Samuel 21:1-9). Ultimately, the account serves as a powerful Cautionary Tale, warning against human presumption, superficial judgment, and the vital necessity of constant divine guidance in all matters of life and leadership.
Theological and Thematic Connections
Joshua 9:15 stands as a powerful testament to the sanctity of oaths and covenants in biblical theology, even when entered into under duress or deception. It underscores the divine expectation that promises made in God's name are to be honored, reflecting His own unwavering faithfulness to His covenant promises. This incident highlights the tension between God's specific commands (to dispossess Canaan) and the moral imperative to uphold a sworn oath. While Israel's initial error was significant, their subsequent commitment to the oath, despite its inconvenient implications, demonstrated a profound respect for the divine name invoked in the swearing. This commitment, though born of a mistake, ultimately served to illustrate God's sovereignty, as He worked through human error to establish a precedent for how Israel would relate to certain non-Israelite peoples within the land, transforming potential enemies into servants and demonstrating a facet of His justice and mercy.
Reflection and Application
The narrative of Joshua 9:15 offers profound lessons for believers today concerning integrity, discernment, and dependence on God. It powerfully reminds us that hasty decisions, especially those made without prayerful consideration and seeking God's wisdom, can lead to long-lasting and complicated consequences. The Israelites, despite their military successes and divine favor, stumbled when they relied on their own judgment and outward appearances rather than inquiring of the Lord. This calls us to cultivate a habit of constant communion with God, bringing all our plans, decisions, and relationships before Him, trusting that His counsel is perfect and His ways are higher than our own. Furthermore, the passage challenges us to consider the weight of our own words and commitments. In a world where promises are often broken lightly, the Israelite leaders' adherence to a mistakenly made oath, though costly, underscores the importance of our integrity. Our "yes" should mean "yes" and our "no" should mean "no," reflecting the unwavering character of Christ. Even when we err, God in His sovereignty can work through our mistakes, but wisdom dictates we strive to avoid them through diligent discernment and faithful obedience.
Questions for Reflection
FAQ
Why did Israel uphold the covenant with the Gibeonites even after discovering the deception?
Israel upheld the covenant primarily because the "princes of the congregation sware unto them," invoking the name of the Lord (Yahweh) in their oath. In ancient Israelite culture and theology, an oath made in God's name was considered sacred and inviolable, regardless of the circumstances under which it was made. To break such an oath would be to bring dishonor upon God's name and invite divine judgment. This principle is reinforced elsewhere in Scripture, emphasizing the binding nature of vows and oaths made before God (Numbers 30:2, Psalm 15:4, Ecclesiastes 5:4-5). While the deception was a grave offense, the Israelites chose to honor their commitment, albeit by subjugating the Gibeonites to perpetual servitude as "hewers of wood and drawers of water" for the congregation (Joshua 9:21-27), thus balancing the sanctity of the oath with the original divine command to dispossess the land.
Christ-Centered Fulfillment
Joshua 9:15, while detailing a moment of human fallibility and divine sovereignty, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, the perfect covenant-keeper. The flawed covenant made by Joshua, born of human error and deception, foreshadows the perfect and unbreakable new covenant established through Christ's shed blood. Unlike the Gibeonites who used cunning and misrepresentation to secure life, humanity, in its fallen state, is truly distant from God, alienated by sin and unable to approach Him on its own terms. Yet, Christ, without deception or guile (1 Peter 2:22), bridges this chasm. He enters into a covenant with humanity not based on our cunning or merit, but on His perfect sacrifice and abounding grace, offering true "peace" (shalom) with God (Ephesians 2:14-18). Where Israel failed to inquire of the Lord, Christ perfectly embodied obedience, always doing the will of the Father and speaking only what He heard from Him (John 6:38, John 12:49-50). His oath of salvation, sealed by His resurrection and ascension, is utterly trustworthy and true, guaranteed by God Himself (Hebrews 6:13-20). Moreover, the Gibeonites, through their submission, became "hewers of wood and drawers of water" for the congregation, serving in the tabernacle (Joshua 9:23). This subtly points to Christ, who did not come to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). Through Him, those who were once far off are brought near, becoming fellow citizens with the saints and members of God's household, serving Him in Spirit and truth, not through deceptive means, but through genuine faith in the true and faithful covenant Lord who is our ultimate peace and salvation (Ephesians 2:19-22).