Joshua 9:18

KJV

And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes.

KJV (with Strong's)

And the children {H1121} of Israel {H3478} smote {H5221} them not, because the princes {H5387} of the congregation {H5712} had sworn {H7650} unto them by the LORD {H3068} God {H430} of Israel {H3478}. And all the congregation {H5712} murmured {H3885} against the princes {H5387}.

Complete Jewish Bible

The people of Isra'el did not attack them, because the leading officials of the community had sworn to them by ADONAI, the God of Isra'el; but all the community grumbled against the leaders.

Berean Standard Bible

But the Israelites did not attack them, because the leaders of the congregation had sworn an oath to them by the LORD, the God of Israel. And the whole congregation grumbled against the leaders.

American Standard Version

And the children of Israel smote them not, because the princes of the congregation had sworn unto them by Jehovah, the God of Israel. And all the congregation murmured against the princes.

Commentary

### 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](/joshua/9-3-13 "Joshua 9:3-13 - The Gibeonites' Deception") 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](/joshua/9-14-15 "Joshua 9:14-15 - The Treaty with Gibeon")). The discovery of the deception is recounted in [Joshua 9:16-17](/joshua/9-16-17 "Joshua 9:16-17 - Discovery of the Deception"), 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](/joshua/9-21-27 "Joshua 9:21-27 - Gibeonites Become Servants")), 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](/deuteronomy/7-1-2 "Deuteronomy 7:1-2 - Command to Destroy Canaanites")). 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 (cf. [Joshua 9:9-10](/joshua/9-9-10 "Joshua 9:9-10 - Gibeonites' Knowledge of Israel's Victories")). 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](/exodus/16-2 "Exodus 16:2 - Israel Murmurs for Food")).

* **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 (cf. [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - Keeping Vows")). 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](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Inquire of the Lord")) 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
* **smote (Hebrew, _nâkâh'_):** While the text states "smote them not," the root verb *nâkâh* (H5221) is crucial. It means "to strike (lightly or severely, literally or figuratively); beat, kill, slay, smite." In the context of the Canaanite conquest, *nâkâh* is consistently used to describe the decisive, often annihilating, military actions taken by Israel against their enemies in fulfillment of God's command for *cherem* (devotion to destruction). The negation "not" (לֹא, *lo'*) here is therefore highly emphatic, indicating a deliberate and religiously motivated restraint, directly contrasting with the pattern of destruction seen in previous chapters (e.g., [Joshua 6:21](/joshua/6-21 "Joshua 6:21 - Destruction of Jericho")). This highlights the profound influence of the oath.
* **sworn (Hebrew, _shâbaʻ'_):** Derived from the primitive root *shâbaʻ* (H7650), meaning "to seven oneself, i.e. swear (as if by repeating a declaration seven times); take an oath." This verb highlights the solemnity and binding nature of the commitment. In ancient Israelite culture, an oath was a covenantal act, invoking a higher power (in this case, the LORD God of Israel, *Yᵉhôvâh ʼĕlôhîym Yisrâʼêl*) as witness and guarantor. Breaking such an oath was not merely a breach of contract but an act of sacrilege, inviting divine judgment. The perfect tense in the Hebrew indicates a completed action with ongoing consequences, emphasizing the enduring validity of the oath despite the deception.
* **murmured (Hebrew, _lûwn'_):** From the primitive root *lûwn* (H3885), meaning "to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain); to murmur." This verb is frequently used in the Pentateuch to describe the Israelites' discontent and rebellion against Moses and Aaron, and by extension, against God Himself, during their wilderness wanderings (e.g., [Exodus 15:24](/exodus/15-24 "Exodus 15:24 - Israel Murmurs at Marah")). Its appearance here signifies a similar spirit of dissatisfaction and opposition within the *ʻêdâh* (congregation) towards their leaders, reflecting their frustration with the unexpected outcome of the Gibeonite deception and the perceived compromise of God's command.

#### Verse Breakdown
* **"And the children of Israel smote them not,"**: This opening clause establishes the central action (or rather, inaction) of the verse. Despite the discovery of the Gibeonites' deceit, the Israelites refrained from attacking or destroying them. This immediately signals a deviation from the established pattern of conquest, where total destruction was the norm for Canaanite cities. It sets up the subsequent explanation, emphasizing that a powerful and divinely-backed army held back for a specific, compelling reason.
* **"because the princes of the congregation had sworn unto them by the LORD God of Israel."**: This is the pivotal explanatory clause, providing the profound reason for Israel's restraint. The decision not to "smite" was not based on pity or tactical advantage, but on the sacred oath taken by their leaders. The phrase "by the LORD God of Israel" is critical; it elevates the oath from a mere human agreement to a divinely witnessed and sanctioned covenant. The princes, representing the entire *ʻêdâh* (congregation), invoked the covenant God of Israel, making the oath inviolable in the eyes of God and the people, even if made under false pretenses. This highlights the immense weight placed on God's name and the integrity of a vow made in His presence.
* **"And all the congregation murmured against the princes."**: This final clause reveals the popular reaction to the situation. The discovery of the Gibeonites' deception and the subsequent inability to destroy them led to widespread discontent among the common people. Their "murmuring" indicates frustration, likely stemming from a desire to fulfill God's command for total conquest and perhaps a feeling of being duped or compromised by their leaders' hasty decision. This shows the immediate tension and accountability that fell upon the shoulders of the Israelite leadership, who bore the brunt of the people's dissatisfaction.

#### 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.

* [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Importance of Keeping Vows")
* [Psalm 15:4](/psalm/15-4 "Psalm 15:4 - One Who Keeps His Oath Even to His Hurt")
* [Ecclesiastes 5:4-5](/ecclesiastes/5-4-5 "Ecclesiastes 5:4-5 - Do Not Be Quick to Make Vows")

### 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
* **In what areas of your life might you be making decisions without adequately seeking God's counsel, and what might be the potential consequences?**
* **How seriously do you take your promises and commitments, both to God and to others? Are there any oaths or vows you need to re-evaluate or reaffirm in light of God's character?**
* **When faced with unexpected or difficult outcomes due to past decisions, how do you respond? Do you tend to "murmur" or seek God's wisdom for navigating the situation faithfully and redemptively?**
* **What does this passage teach you about the character of God, particularly His regard for truth, the sanctity of His name, and His faithfulness even when His people err?**

### 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 (cf. [Psalm 15:4](/psalm/15-4 "Psalm 15:4 - One Who Keeps His Oath Even to His Hurt")).

**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](/deuteronomy/7-1-2 "Deuteronomy 7:1-2 - Command to Destroy Canaanite Nations")). By failing to consult God (as explicitly noted in [Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Inquire of the Lord")), 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](/joshua/9-21 "Joshua 9:21 - Gibeonites Become Servants")). 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](/joshua/9-27 "Joshua 9:27 - Gibeonites as Servants of the Altar")). 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 (cf. [John 8:29](/john/8-29 "John 8:29 - Jesus Always Does What Pleases the Father")). He is the "Amen," the faithful and true witness, in whom all of God's promises find their "Yes" and "Amen" (cf. [2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - All God's Promises are Yes in Christ")). 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 (cf. [Hebrews 7:22](/hebrews/7-22 "Hebrews 7:22 - Jesus, the Guarantor of a Better Covenant")). 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 (cf. [Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 15:4

In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.

Ecclesiastes 5:2

Be not rash with thy mouth, and let not thine heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be few.

Ecclesiastes 9:2

All [things come] alike to all: [there is] one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as [is] the good, so [is] the sinner; [and] he that sweareth, as [he] that feareth an oath.

Ecclesiastes 5:6

Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it [was] an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

2 Samuel 21:7

But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD'S oath that [was] between them, between David and Jonathan the son of Saul.