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Commentary on Joshua 9 verses 15–21
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.
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SUMMARY
Joshua 9:18 captures a pivotal moment in Israel's conquest of Canaan, revealing the immediate aftermath of the Gibeonites' cunning deception. It underscores the profound sanctity of an oath sworn in the name of the LORD God of Israel, even when obtained through guile, and highlights the ensuing discontent among the Israelite congregation against their leaders for their ill-advised covenant. This verse encapsulates the tension between divine command, human fallibility, and the inviolable nature of sacred vows, setting the stage for the complex relationship between Israel and the Gibeonites.
CONTEXT
Literary Context: Joshua 9:18 is situated immediately after the revelation of the Gibeonites' elaborate deception. The narrative in Joshua 9:3-13 details how the Gibeonites, fearing Israel's military might and divine backing, presented themselves as travelers from a distant land to secure a peace treaty. Crucially, the Israelite leaders, without consulting the LORD, made a covenant with them, swearing an oath (Joshua 9:14-15). The discovery of the deception is recounted in Joshua 9:16-17, where, three days later, the Israelites arrive at the Gibeonite cities and realize the truth. Joshua 9:18 then provides the theological and practical reason why the Israelites, despite discovering the deceit, did not annihilate the Gibeonites as they had done with Jericho and Ai. It directly precedes the resolution where the Gibeonites are made "hewers of wood and drawers of water" for the congregation and the altar of the LORD (Joshua 9:21-27), illustrating the pragmatic outcome of upholding the oath. This narrative serves as a crucial interlude within the conquest account, demonstrating that even God's direct commands could be complicated by human error and the sanctity of a sworn covenant.
Historical & Cultural Context: At this juncture in the conquest, Israel was operating under explicit divine commands to utterly destroy the Canaanite inhabitants of the land (e.g., Deuteronomy 7:1-2). This cherem (devotion to destruction) was not merely territorial acquisition but a divine judgment against the pervasive idolatry and moral depravity of the Canaanite nations, intended to prevent Israel's spiritual corruption. Oaths, particularly those invoked by a deity's name, held immense weight in the ancient Near East. Breaking such an oath was considered a grave offense, not just against the other party but against the deity whose name was invoked, potentially inviting divine wrath and covenant curses. The Gibeonites, a Hivite people (a subgroup of the Canaanites), were acutely aware of Israel's reputation and God's power, as evidenced by their fear and strategic deception (Joshua 9:9-10). The murmuring of the congregation reflects a common theme in Israel's wilderness journey and early history, where the people frequently expressed discontent against their leaders when faced with difficult or unexpected circumstances (e.g., Exodus 16:2).
Key Themes: This verse powerfully illustrates several key themes. Foremost is the sanctity and inviolability of an oath sworn in the LORD's name. Despite the Gibeonites' deception and the clear divine command to utterly destroy the Canaanites, the oath made by the Israelite princes was considered binding because it invoked the name of Yahweh. This highlights God's own faithfulness to His name and the seriousness with which He regards human vows (Numbers 30:2). Another crucial theme is the consequences of human fallibility and the failure to seek divine counsel. The princes' decision to make a treaty without inquiring of the LORD (as explicitly stated in Joshua 9:14) led to a morally complex dilemma that contradicted the broader divine mandate for the conquest. Finally, the verse touches on leadership and accountability, as "all the congregation murmured against the princes," underscoring the burden of leadership and the public's reaction when leaders' decisions lead to unexpected and undesirable outcomes. The tension between divine command and human covenant also introduces the theme of God's sovereignty over human actions, even when those actions are flawed.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices that enrich its meaning. Contrast is evident in the stark opposition between God's clear command for the annihilation of Canaanite peoples and the Israelite leaders' inability to "smite" the Gibeonites due to a human oath. This highlights the tension between divine will and human error. There is also a strong element of Irony, as the Gibeonites' deception, intended to save their lives, inadvertently forces Israel to uphold the sanctity of an oath made in the name of the very God who commanded their destruction. The repetition of the idea of "swearing by the LORD" throughout Joshua 9 underscores the central theme of the inviolability of oaths. Furthermore, the "murmuring" of the congregation serves as a motif, echoing similar instances of Israel's discontent against their leaders in the wilderness, thereby connecting this event to a broader narrative of Israel's spiritual journey and challenges with obedience and trust. The narrative also functions as a case study, illustrating the complex interplay of divine command, human responsibility, and covenant faithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:18 profoundly illustrates the sanctity of an oath sworn in the name of the LORD, even when obtained through deception. This principle underscores God's own faithfulness to His word and the seriousness with which He expects His people to uphold their commitments. Despite the clear divine mandate to utterly destroy the Canaanites, the oath became a higher, binding obligation because it invoked Yahweh's name. This situation presents a complex theological dilemma: how does God's command for conquest reconcile with the inviolability of an oath? The narrative suggests that while human error (the princes' failure to inquire of the LORD) led to the predicament, God's character demands that vows made in His name be honored. This demonstrates that God values truthfulness and the integrity of His name above even the immediate execution of a specific command, especially when human action has inadvertently created a new, binding covenantal obligation. It speaks to God's unwavering commitment to His own character, which includes His faithfulness to the covenants made in His name.
REFLECTION AND APPLICATION
Joshua 9:18 offers profound lessons for contemporary believers regarding integrity, decision-making, and the consequences of our words. The narrative serves as a powerful reminder of the solemnity of promises, particularly those made with God as a witness. In a world where commitments are often easily broken, this verse calls us to a higher standard of integrity, emphasizing that our word, especially when given in God's name, must be honored, even when circumstances become inconvenient or reveal deception. It also highlights the critical importance of seeking divine counsel before making significant decisions. The princes' failure to inquire of the LORD led to a complex and challenging situation, demonstrating that human wisdom, no matter how well-intentioned, is insufficient without God's guidance. When we act hastily, relying solely on our own understanding, we can inadvertently create binding obligations that complicate our walk with God and our relationships with others. Finally, the murmuring of the congregation reminds leaders of the weight of their decisions and the need for transparency and accountability, while also challenging congregants to respond to difficult situations with grace rather than grumbling, trusting in God's ultimate sovereignty even when human plans go awry.
Questions for Reflection
FAQ
Why did the Israelites not "smite" the Gibeonites, even after discovering the deception?
Answer: The Israelites did not "smite" or destroy the Gibeonites because their leaders, the princes of the congregation, had sworn an oath to them "by the LORD God of Israel." In ancient Israelite culture, an oath invoked the name of God, making it a sacred and binding covenant. Breaking such an oath would have been considered a grave sin against God Himself, bringing dishonor upon His name and potentially divine judgment upon Israel. Despite the Gibeonites' cunning deception, the oath's sanctity superseded the immediate command to destroy the Canaanites, demonstrating God's unwavering commitment to the integrity of His name and the word given in His presence (Psalm 15:4).
What was the consequence of the princes' failure to inquire of the LORD?
Answer: The most immediate and significant consequence was the binding nature of the peace treaty with the Gibeonites, which directly contradicted God's broader command to utterly destroy the inhabitants of Canaan (e.g., Deuteronomy 7:1-2). By failing to consult God (as explicitly noted in Joshua 9:14), the princes relied on their own human judgment, which was easily swayed by the Gibeonites' deceptive appearance. This led to a morally complex situation for Israel, forcing them to uphold an oath made under false pretenses and integrate a Canaanite people into their midst, albeit as servants (Joshua 9:21). It also led to internal strife, as "all the congregation murmured against the princes," highlighting the burden of leadership and the public's dissatisfaction.
How does this event relate to God's command for Israel to destroy the Canaanites?
Answer: This event highlights a tension between God's general command for the cherem (devotion to destruction) of the Canaanites and the specific, binding nature of an oath sworn in His name. While God had commanded the annihilation of the Canaanite nations due to their wickedness and idolatry, the oath to the Gibeonites, though made under false pretenses, was still considered sacred because it invoked the LORD's name. This demonstrates that God's character values the sanctity of vows and the integrity of His name so highly that even a command for destruction could be nuanced by a prior, divinely-witnessed commitment. The outcome, where the Gibeonites were spared but made servants of the congregation and the altar, represents a divinely permitted resolution that honored both the oath and, in a modified way, the separation from Canaanite practices (Joshua 9:27). It shows that God's justice is not simplistic but multifaceted, incorporating His faithfulness to His word and His covenant.
CHRIST-CENTERED FULFILLMENT
The narrative of Joshua 9:18, with its emphasis on the sanctity of an oath and the consequences of human fallibility, finds profound Christ-centered fulfillment in several ways. First, Jesus Christ is the ultimate embodiment of God's faithfulness and the perfect keeper of all divine oaths and promises. Unlike the Israelite princes who failed to inquire of the LORD, Jesus perfectly fulfills the will of the Father, always acting in accordance with divine wisdom and truth (John 8:29). He is the "Amen," the faithful and true witness, in whom all of God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). The Gibeonites' deception highlights the pervasive sinfulness of humanity, yet God's faithfulness to the oath, even one made under duress, foreshadows His steadfast love and covenant-keeping nature. Through Christ, God establishes a New Covenant, not based on human promises that can be broken or made in error, but on His own unchangeable oath and the perfect, atoning sacrifice of His Son (Hebrews 7:22). Jesus Himself upheld truth and integrity, even when it led to His suffering and death on the cross, demonstrating that righteousness and faithfulness to God's word are paramount. Furthermore, just as the Gibeonites, through a deceptive act, found a place within Israel, albeit as servants, so too does Christ, through His atoning work, bring outsiders and former enemies of God into the household of God, not through deception, but through grace and truth, making them co-heirs and fellow citizens with the saints (Ephesians 2:19). This passage ultimately points to Christ as the one who perfectly embodies covenant faithfulness, redeems human error, and establishes an unbreakable covenant of grace, inviting all who believe to find their true place within God's family.