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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Of course, it must be observed that the heretics reading this passage, those who do not accept the Old Testament, are accustomed to make a malicious charge and say, “See how Jesus [Joshua] the son of Nun showed no human kindness, so that, although permitting salvation, he inflicted a mark of infamy and a yoke of servitude upon those men who had come to him in supplication.” If the soul less instructed in the divine Scriptures hears these things, it can in consequence be enfeebled and endangered, so that it may shun the catholic faith; for they do not understand their deceptions. For Jesus [Joshua] passed a fitting judgment upon them according to the measure of their own faith.Formerly Rahab the harlot, who believed with a sound faith with all her house and received the Israelite spies with fullest devotion, was received fully into the community and society of the people; and it is written of her that “she was attached to the sons of Israel until today.” But those who did not so much love the community of the Israelite clan as they were terrified by fear of their destruction approached Jesus [Joshua] with cunning and fraud. How could they deserve the liberty of life and the community of the kingdom in their slavish deceits?
Finally, do you wish to know that the condition was dispensed toward them by Jesus [Joshua] because the inferiority of their disposition was fitting for them? They themselves say, “We have heard how many things the Lord did for you.” through the midst of the Red Sea and in the desert. And although they said these things and confessed that they had both heard and known of the divine miracles, yet they produced nothing worthy in faith, nothing in admiration of such great powers. And therefore Jesus, when he sees the narrowness and smallness displayed in their faith, preserves a very just moderation towards them, so that they might merit salvation. Although they had brought a little faith, nevertheless they did not receive the highest rank of the kingdom or of freedom because their faith was not ennobled by the increase of works, since the apostle James declares, “faith without works is dead.”
Thus, therefore, you also, if you have brought a word in praise of God, not new and fresh from the learning of the spirit, from the doctrine of God’s grace, your mouth indeed offers “a sacrifice of praise,” but your mind is accused on account of the sterility of yesterday’s flesh. For the Lord did not delay and order the bread which he gave to the disciples to be reserved for the next day when he said to them, “Take and eat.” Perhaps there is something of this mystery in the fact that “he commands them not to carry bread on the way,” that you always bring fresh loaves of the word of God which you carry within you. For this reason, the Gibeonites are condemned, and they become “cutters of wood and carriers of water” because they had brought old bread to the Israelites whom the spiritual law ordered always to use fresh and new.
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Summary
Joshua 9:21 encapsulates a pivotal moment in Israel's conquest of Canaan, revealing the profound consequences of a solemn oath, even when secured through deception. This verse details the specific, perpetual servitude imposed upon the Gibeonites—designating them "hewers of wood and drawers of water" for the entire congregation of Israel. It stands as a powerful testament to the inviolable nature of a covenant sworn in the Lord's name, highlighting Israel's commitment to their word despite human cunning, while simultaneously underscoring the critical importance of seeking divine counsel in all matters.
Context
Literary Context
Joshua 9:21 is situated immediately after Israel's decisive victories at Jericho and Ai, which had spread widespread fear among the Canaanite inhabitants. The Gibeonites, a Hivite people from a strategically important city, recognized their military inferiority and resorted to an elaborate ruse. They presented themselves to Joshua and the Israelite princes as weary travelers from a distant land, complete with worn-out clothes and moldy provisions, specifically to deceive them into a peace treaty (Joshua 9:4-5). Crucially, the Israelite leaders, despite their recent experiences of God's direct guidance, neglected to "inquire of the Lord" (Joshua 9:14) before entering this binding covenant. Three days later, the deception was uncovered, revealing that the Gibeonites were, in fact, close neighbors whom God had commanded Israel to utterly destroy (Deuteronomy 7:2). However, because an oath had been sworn "by the Lord God of Israel" (Joshua 9:19), the princes felt irrevocably bound to honor it. Joshua 9:21 then articulates the specific terms of the Gibeonites' survival: perpetual servitude as "hewers of wood and drawers of water."
Historical & Cultural Context
In the ancient Near East, oaths and covenants were fundamental to the fabric of social, political, and religious life. An oath sworn in the name of a deity was regarded as a sacred, inviolable bond, carrying severe consequences for its violation. Breaking such an oath was not merely a breach of human trust but a grave offense against the invoked deity, potentially incurring divine wrath upon the oath-taker and their entire community. For Israel, an oath sworn "by the Lord God of Israel" held paramount weight, reflecting the unique covenant relationship God had established with them. To violate such an oath would be to dishonor Yahweh Himself. The phrase "hewers of wood and drawers of water" was a common idiom for the lowest and most laborious forms of servitude, typically assigned to subjugated peoples or slaves. This status ensured the Gibeonites' survival but also their perpetual, humble integration into Israelite society, serving the community's most basic needs, including those essential for the Tabernacle and, later, the Temple's operations.
Key Themes
The narrative surrounding Joshua 9:21 powerfully illustrates several key theological and narrative themes. Firstly, it underscores the inviolable nature of oaths sworn in God's name, even when made under false pretenses. Despite the Gibeonites' cunning deception, the Israelite leaders chose to uphold their solemn vow, demonstrating a profound respect for the sanctity of an oath before Yahweh. This commitment to integrity, even in difficult circumstances, highlights a core aspect of Israel's covenant relationship with God and His expectation of faithfulness from His people. Secondly, the story reveals the consequences of human error and the crucial importance of seeking divine counsel. Israel's failure to inquire of the Lord before making the treaty led them into a binding agreement that contradicted God's explicit command regarding the Canaanites. This serves as a timeless warning against presumptuous decision-making and relying solely on human discernment. Lastly, the outcome for the Gibeonites—survival through servitude—demonstrates God's sovereign ability to work through human imperfection and even sin to achieve His broader purposes. While their deception was sinful, their lives were spared, and they were incorporated into the service of the congregation, ultimately contributing to the Tabernacle's upkeep. This unexpected twist prevented Israel from breaking their oath and incurring divine displeasure, as later events in 2 Samuel 21:1 would tragically confirm when this oath was violated by King Saul.
Exposition and Analysis
Key Word Analysis
A primitive root meaning to live, whether literally or figuratively; causatively, to revive. In this context, it signifies the sparing of life, a direct contrast to the divine command of utter destruction for the Canaanites. The princes' decision to "let them live" directly fulfills their oath, prioritizing the sanctity of their sworn word over the immediate application of the conquest mandate.
A primitive root meaning to chop or carve wood. This term specifically refers to the laborious task of cutting down trees and preparing timber, a physically demanding and essential chore in ancient societies for fuel, construction, and cultic purposes. It denotes a life of hard manual labor.
A primitive root meaning to bale up water. This refers to the task of fetching water from wells, springs, or other sources, often requiring significant effort and time, especially for a large congregation. Together with "hewers of wood," it forms a proverbial expression for the most menial and physically demanding forms of servitude.
Verse Breakdown
"And the princes said unto them, Let them live;"
This clause reveals the Israelite leaders' decision after the Gibeonites' deception was exposed. Despite the clear divine command to utterly destroy the inhabitants of Canaan, the princes, having sworn an oath "by the Lord God of Israel," chose to spare the Gibeonites' lives. This demonstrates their profound reverence for the sanctity of an oath made in God's name, prioritizing their sworn word over the immediate application of the conquest command, a decision rooted in their understanding of covenant faithfulness and the severe consequences of oath-breaking.
"but let them be hewers of wood and drawers of water unto all the congregation;"
This specifies the terms of the Gibeonites' survival. Their lives are spared, but at the cost of perpetual, menial servitude. This punishment fits the crime in a sense: their cunning saved their lives, but their deceit led to a life of hard labor and subjugation. This status also served a practical purpose, providing essential services to the entire Israelite community, including the Tabernacle, thereby integrating them into the fabric of Israelite life, albeit in a humble and subordinate capacity.
"as the princes had promised them."
This concluding phrase reinforces the binding nature of the oath. It emphasizes that the decision to spare the Gibeonites and assign them this specific servitude was not an arbitrary punishment but a direct fulfillment of the terms implied by the peace treaty they had sworn. It underscores the Israelite leaders' commitment to their word, even when given under duress and deception, highlighting the gravity with which they viewed their covenant obligations before God and the potential divine repercussions for breaking such a vow.
Literary Devices
Joshua 9:21 employs several significant literary devices. The most prominent is the Proverbial Expression "hewers of wood and drawers of water." This phrase functions as a Metonymy or Synecdoche, where specific, laborious tasks stand for the whole concept of a life of perpetual, humble servitude. It vividly communicates the Gibeonites' subjugated status and the nature of their forced labor. There is also a subtle Irony in the narrative: the Gibeonites, through their cunning, managed to survive the conquest, but their "victory" resulted in a life of perpetual servitude, fulfilling a different kind of subjugation than military defeat, yet still a form of subjugation. Furthermore, the entire episode serves as Foreshadowing of the complex relationship Israel would have with foreign peoples throughout its history, sometimes incorporating them, sometimes warring against them, and always grappling with the implications of their covenant identity and God's commands.
Theological and Thematic Connections
Joshua 9:21 profoundly illustrates the theological weight of oaths and the complex interplay between divine command, human responsibility, and God's overarching sovereignty. The Israelites' decision to uphold their oath, despite the deception, underscores the sanctity of a promise made in God's name. This commitment reflects a deep-seated understanding that God Himself is faithful to His covenants, and therefore, His people must likewise be people of their word, reflecting His character. While their initial failure to inquire of the Lord was a significant misstep, God's providence is seen in the outcome: the Gibeonites' lives are spared, and Israel avoids breaking a solemn oath, which would have carried severe divine repercussions. This narrative reminds us that even when human choices are flawed or made under duress, God can orchestrate events to fulfill His broader purposes, often extending mercy and integrating unexpected elements into His divine plan, demonstrating His justice, faithfulness, and sovereign control over all circumstances.
Reflection and Application
Joshua 9:21 offers enduring lessons for contemporary believers, highlighting the profound importance of integrity, the necessity of divine guidance, and the far-reaching consequences of our choices. The Israelite princes' decision to honor their oath, even though it was secured by deceit, serves as a powerful reminder of the sanctity of our word. In a world where promises are often broken and commitments are easily discarded, this passage calls us to a higher standard of truthfulness and reliability, reflecting the unchanging, covenant-keeping character of God Himself. Moreover, Israel's initial failure to consult the Lord before making a binding agreement stands as a timeless cautionary tale. It underscores the vital necessity of seeking God's wisdom and direction in all significant decisions, especially when faced with seemingly urgent or complex circumstances. Our reliance on human wisdom alone can lead to unintended complications and commitments that may contradict God's perfect will, potentially leading to long-term consequences. Ultimately, the Gibeonites' story, and Israel's response, challenges us to consider the long-term ripple effects of our actions, both good and bad, and to cultivate a life marked by prayerful discernment, unwavering integrity, and humble submission to God's sovereign plan, trusting that He can redeem even our missteps for His glory.
Questions for Reflection
FAQ
Why did Israel keep the oath despite the Gibeonites' deception?
Israel kept the oath primarily because it was sworn "by the Lord God of Israel" (Joshua 9:19). In the ancient Near East, an oath made in the name of a deity was considered a sacred and inviolable covenant. Breaking such an oath was not merely a breach of human trust but a profound offense against the invoked deity, potentially incurring severe divine wrath upon the oath-takers and their community. For the Israelites, who were in a covenant relationship with Yahweh, violating an oath sworn in His name would have been a profound act of unfaithfulness, risking divine judgment. Their reverence for God's name and the sanctity of the oath superseded the immediate command to utterly destroy the Canaanites, demonstrating their understanding of the gravity of their word before God and the potential for divine retribution, as later seen in 2 Samuel 21:1.
What was the significance of the Gibeonites becoming "hewers of wood and drawers of water"?
The phrase "hewers of wood and drawers of water" was a proverbial expression signifying the lowest and most laborious forms of servitude. By assigning the Gibeonites this role, Israel ensured their survival but also imposed a life of perpetual toil and subjugation. This status served as a constant reminder of their deception and their subjugated position within Israelite society. Practically, these tasks were essential for the daily needs of the community, including the provision of water and fuel for the Tabernacle (and later the Temple) and its sacrificial system. Thus, the Gibeonites, though spared, were integrated into Israelite life in a humble, servant capacity, contributing to the very religious system they had sought to avoid and becoming perpetual servants to the congregation.
Does this story imply God condones deception or that human error can override divine commands?
No, the story does not imply God condones deception. The Gibeonites' cunning was a sinful act, born of fear and self-preservation, and it was clearly condemned as deceit. Nor does it suggest human error overrides divine commands. Instead, the narrative highlights God's sovereign ability to work through human error and sin to achieve His broader purposes. Israel's failure to inquire of the Lord was a clear misstep and a lack of faith, but God, in His mercy and faithfulness to the sanctity of oaths, allowed the Gibeonites to live, preventing Israel from incurring the severe consequences of oath-breaking (2 Samuel 21:1). The outcome demonstrates God's complex interaction with human choices, maintaining His justice while also extending mercy and orchestrating events for His ultimate glory and the unfolding of His redemptive plan, even when His people stumble.
Christ-Centered Fulfillment
The narrative of the Gibeonites and Israel's oath-keeping in Joshua 9:21 finds profound Christ-centered fulfillment in several ways. Firstly, it underscores the absolute faithfulness of God to His covenant promises, a faithfulness perfectly embodied in Jesus Christ. While Israel struggled with the tension between a specific command and a sworn oath, God's ultimate covenant with humanity, sealed in Christ, is unbreakable. Jesus himself is the "Amen," the faithful and true witness (Revelation 3:14), who perfectly fulfills every promise of God, for "no matter how many promises God has made, they are 'Yes' in Christ" (2 Corinthians 1:20). Secondly, the Gibeonites' fate as "hewers of wood and drawers of water"—servants integrated into the congregation—powerfully foreshadows Christ's own radical act of servanthood. Though God, Jesus "made himself nothing, taking the very nature of a servant" (Philippians 2:7), coming not to be served, but to serve, and to give his life as a ransom for many (Mark 10:45). He provides the true "living water" (John 4:10-14) and proclaims Himself the "bread of life" (John 6:35), contrasting with the menial tasks of the Gibeonites by offering ultimate spiritual sustenance. Finally, the Gibeonites, once enemies destined for destruction, found mercy and integration through a covenant, albeit one secured by deceit. This points directly to the gospel, where those who were once "enemies of God" (Romans 5:10) are reconciled to Him through the new covenant in Christ's blood, not by their own cunning or merit, but by God's gracious initiative and the ultimate sacrifice of the Lamb of God, who takes away the sin of the world!.