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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 9:19 captures a pivotal moment when the Israelite princes, facing the congregation's anger over the Gibeonite deception, resolutely affirmed the inviolable nature of their oath. Despite the Gibeonites' cunning and the clear divine mandate to destroy the Canaanite inhabitants, the leaders felt profoundly bound by their covenant, sworn "by the LORD God of Israel." This declaration underscores the supreme sanctity of an oath made in God's name, recognizing that its violation would be a grave dishonor to divine integrity and a perilous breach of trust, thereby highlighting the far-reaching consequences of hasty decisions not preceded by divine consultation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative surrounding Joshua 9:19 is rich with literary devices that amplify its theological and practical lessons. Irony is profoundly prominent, as Israel, divinely commanded to utterly destroy the Canaanites, finds itself inextricably bound by an oath to spare a Canaanite city due to their own failure to consult God. This creates a compelling Moral Dilemma for the leaders, caught between a clear divine command and a divinely-witnessed oath. The princes' declaration also serves as powerful Foreshadowing, hinting at the long-term consequences of this covenant. Indeed, centuries later, the violation of this very covenant by King Saul led to a severe three-year famine in Israel, requiring atonement to the Gibeonites (as recorded in 2 Samuel 21:1-6). This historical fulfillment powerfully illustrates the enduring power of oaths made in God's name and the severe repercussions of their breach, emphasizing God's unwavering commitment to the sanctity of His name.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:19 stands as a powerful testament to the absolute sanctity of an oath made in the name of the LORD. It underscores that God's integrity is intrinsically bound up with the truthfulness and inviolability of promises made in His name, even when those promises are the result of human error, deception, or unforeseen complications. The princes' decision, though born out of a difficult and self-inflicted situation, reflects a profound theological understanding that God is perfectly faithful to His word and, therefore, expects His people to be faithful to theirs, especially when His holy name has been invoked. This principle transcends the immediate historical context, speaking to the enduring nature of divine covenants and the seriousness with which God regards human integrity and the keeping of one's word. It serves as a timeless reminder that our words, particularly those spoken before God, carry eternal weight and reflect upon the character of the God we claim to serve.
REFLECTION AND APPLICATION
The profound dilemma faced by the Israelite princes in Joshua 9:19 offers timeless and deeply relevant lessons for believers today. It compels us to consider the profound weight of our words and commitments, particularly those made before God or in His name, whether explicitly or implicitly. In a world where promises are often lightly made and easily broken, this passage challenges us to cultivate a deep, biblical sense of integrity, upholding our word even when it proves inconvenient, costly, or when it results from a misjudgment or unforeseen circumstances. It highlights that our faithfulness in keeping promises is not merely a matter of human ethics but directly reflects the faithfulness of God Himself, whose character is defined by His unwavering covenant loyalty. Furthermore, this narrative serves as a potent warning against making significant decisions without diligently seeking God's counsel through prayer, His inspired Word, and wise spiritual guidance. Hasty judgments, reliance on superficial appearances, and a failure to consult the Lord can lead to complex moral entanglements and unintended, far-reaching consequences that impact not only ourselves but also those around us and, ultimately, the honor of God's holy name.
Questions for Reflection
FAQ
Why did God allow the oath to stand, even though it contradicted His command to destroy the Canaanites?
Answer: God, in His absolute sovereignty and perfect integrity, allowed the oath to stand primarily because His holy name, "the LORD God of Israel," had been invoked as its witness and guarantor. While Israel's leaders erred gravely by not consulting Him before making the covenant (as explicitly noted in Joshua 9:14), God's own character and the sanctity of His name were paramount. To allow the oath to be broken would have dishonored His name, undermined the very concept of divine covenant faithfulness which is foundational to His relationship with Israel, and potentially taught His people that His name could be invoked lightly. This situation demonstrates that God honors the principle of oaths made in His name, even when human error leads to complex moral dilemmas. Instead of directly nullifying the oath, God worked within the consequences of human action, allowing the Gibeonites to be spared but subjugated (thus still fulfilling a form of judgment on the Canaanites by reducing them to servitude), while simultaneously upholding the sanctity of the oath. This also served as a powerful and enduring lesson to Israel about the gravity of their words and the absolute necessity of seeking divine wisdom in all matters.
CHRIST-CENTERED FULFILLMENT
The narrative of Joshua 9:19, with its profound emphasis on the sanctity of an oath and the far-reaching consequences of human error, finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. The Israelite princes' commitment to uphold an oath, even one made under deception and at great inconvenience, foreshadows God's unwavering and perfect faithfulness to His own covenants. While Israel consistently struggled to maintain integrity amidst their failures and disobedience, God's perfect, unblemished faithfulness is gloriously revealed in Christ. Every single promise of God, from the Old Testament covenants to the promises of salvation, finds its definitive "Yes" and "Amen" in Him (2 Corinthians 1:20). The dilemma of the Gibeonite covenant, where a people under a curse (the Canaanites) were paradoxically brought into a form of relationship with Israel through an oath, points to the greater, more profound work of Christ. Humanity, alienated from God and universally under the curse of sin due to the broken law (Galatians 3:10), is not utterly destroyed but is instead reconciled and brought near through Christ's perfect, atoning sacrifice. He, the sinless Son of God, became a curse for us on the cross (Galatians 3:13), thereby fulfilling the righteous demands of God's justice and upholding His holy character, while simultaneously making a way for those who were once enemies to be brought near through the blood of His new covenant (Ephesians 2:13). Thus, Christ is the ultimate embodiment of God's integrity and the perfect Keeper of all divine promises, transforming the consequences of human failure and sin into a magnificent display of divine grace and redemptive power.