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Commentary on Joshua 9 verses 22–27
The matter is here settled between Joshua and the Gibeonites, and an explanation of the league agreed upon. We may suppose that now, not the messengers who were first sent, but the elders of Gibeon, and of the cities that were dependent upon it, were themselves present and treated with, that the matter might be fully compromised.
I. Joshua reproves them for their fraud, Jos 9:22. And they excuse it as well as they can, Jos 9:24. 1. Joshua gives the reproof very mildly: Wherefore have you beguiled us? He does not load them with any ill names, does not give them any harsh provoking language, does not call them, as they deserved to be called, base liars, but only asks them, Why have you beguiled us? Under the greatest provocations, it is our wisdom and duty to keep our temper, and to bridle our passion; a just cause needs not anger to defend it, and a bad one is made never the better by it. 2. They make the best excuse for themselves, that the thing would bear, Jos 9:24. They found by the word of God that sentence of death was passed upon them (the command was to destroy all the inhabitants of the land, without exception), and they found by the works of God already wrought that there was no opposing the execution of this sentence; they considered that God's sovereignty is incontestable, his justice inflexible, his power irresistible, and therefore resolved to try what his mercy was, and found it was not in vain to cast themselves upon it. They do not go about to justify their lie, but in effect beg pardon for it, pleading it was purely to save their lives that they did it, which every man that finds in himself the force of the law of self-preservation will therefore make great allowances for, especially in such a case as this, where the fear was not merely of the power of man (if that were all, one might flee from that to the divine protection), but of the power of God himself, which they saw engaged against them.
II. Joshua condemns them to servitude, as a punishment of their fraud (Jos 9:23), and they submit to the sentence (Jos 9:25), and for aught that appears both sides are pleased.
1.Joshua pronounces them perpetual bondmen. They had purchased their lives with a lie, but, that being no good consideration, he obliges them to hold their lives under the rent and reservation of their continual labours, in hewing wood and drawing water, the meanest and most toilsome employments. Thus their lie was punished; had they dealt fairly and plainly with Israel, perhaps they would have had more honourable conditions granted them, but now, since they gain their lives with ragged clothes and clouted shoes, the badges of servitude, they are condemned for ever to wear such, so must their doom be. And thus the ransom of their lives is paid; dominion is acquired by the preservation of a life that lies at mercy (servus dicitur a servando - a servant is so called from the act of saving); they owe their service to those to whom they owe their lives. Observe how the judgment is given against them. (1.) Their servitude is made a curse to them. "Now you are cursed with the ancient curse of Canaan," from whom these Hivites descended, a servant of servants shalt thou be, Gen 9:25. What shall be done to the false tongue but this? Cursed shall it be. (2.) Yet this curse is turned into a blessing; they must be servants, but it shall be for the house of my God. The princes would have them slaves unto all the congregation (Jos 9:21), at least they chose to express themselves so, for the pacifying of the people that were discontented; but Joshua mitigates the sentence, both in honour to God and in favour to the Gibeonites: it would be too hard upon them to make them every man's drudge; if they must be hewers of wood and drawers of water, than which there cannot be a greater disparagement, especially to those who are citizens of a royal city, and all mighty men (Jos 10:2), yet they shall be so to the house of my God, than which there cannot be a greater preferment: David himself could have wished to be a door-keeper there. Even servile work becomes honourable when it is done for the house of our God and the offices thereof. [1.] They were hereby excluded from the liberties and privileges of true-born Israelites, and a remaining mark of distinction was put upon their posterity throughout all their generations. [2.] They were hereby employed in such services as required their personal attendance upon the altar of God in the place which he should choose (Jos 9:27), which would bring them to the knowledge of the law of God, keep them strictly to that holy religion to which they were proselyted, and prevent their revolt to the idolatries of their fathers. [3.] This would be a great advantage to the priests and Levites to have so many, and those mighty men, constant attendants upon them, and engaged by office to do all the drudgery of the tabernacle. A great deal of wood must be hewed for fuel for God's house, not only to keep the fire burning continually upon the altar, but to boil the flesh of the peace-offerings, etc. And a great deal of water must be drawn for the divers washings which the law prescribed. These and other such servile works, such as washing the vessels, carrying out ashes, sweeping the courts, etc., which otherwise the Levites must have done themselves, these Gibeonites were appointed to do. [4.] They were herein servants to the congregation too; for whatever promotes and helps forward the worship of God is real service to the commonwealth. It is the interest of every Israelite that the altar of God be well attended. Hereby also the congregation was excused from much of that servile work which perhaps would otherwise have been expected from some of them. God had made a law that the Israelites should never make any of their brethren bondmen; if they had slaves, they must be of the heathen that were round about them, Lev 25:44. Now in honour of this law, and of Israel that was honoured by it, God would not have the drudgery, no, not of the tabernacle itself, to be done by Israelites, but by Gibeonites, who were afterwards called Nethinim, men given to the Levites, as the Levites were to the priests (Num 3:9), to minister to them in the service of God. [5.] This may be looked upon as typifying the admission of the Gentiles into the gospel church. Now they were taken in upon their submission to be under-officers, but afterwards God promises that he will take of them for priests and Levites, Isa 66:21.
2.They submit to this condition, Jos 9:25. Conscious of a fault in framing a lie whereby to deceive the Israelites, and sensible also how narrowly they escaped with their lives and what a kindness it was to have them spared, they acquiesce in the proposal: Do as it seemeth right unto thee. Better live in servitude, especially such servitude, than not live at all. Those of the very meanest and most despicable condition are described to be hewers of wood and drawers of water, Deu 29:11. But skin for skin, liberty, and labour, and all that a man has, will he give for his life, and no ill bargain. Accordingly the matter was determined. (1.) Joshua delivered them out of the hands of the Israelites that they should not be slain, Jos 9:26. It seems there were those who would have fallen upon them with the sword if Joshua had not interposed with his authority; but wise generals know when to sheathe the sword, as well as when to draw it. (2.) He then delivered them again into the hands of the Israelites to be enslaved, Jos 9:27. They were not to keep possession of their cities, for we find afterwards that three of them fell to the lot of Benjamin and one to that of Judah; nor were they themselves to be at their own disposal, but, as bishop Patrick thinks, were dispersed into the cities of the priests and Levites, and came up with them in their courses to serve at the altar, out of the profits of which, it is probable, they were maintained. And thus Israel's bondmen became the Lord's freemen, for his service in the meanest office is liberty, and his work is its own wages. And this they got by their early submission. Let us, in like manner, submit to our Lord Jesus, and refer our lives to him, saying, "We are in thy hand, do unto us as seemeth good and right unto thee; only save our souls, and we shall not repent it:" if he appoint us to bear his cross, and draw in his yoke, and serve at his altar, this shall be afterwards neither shame nor grief to us, while the meanest office in God's service will entitle us to a dwelling in the house of the Lord all the days of our life.
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 9:22 captures the moment of direct confrontation where Joshua exposes the elaborate deception of the Gibeonites. This verse articulates Joshua's pointed accusation, challenging their cunning fabrication of originating from a distant land, a falsehood immediately contradicted by their actual proximity. It marks the critical juncture where the truth of their identity is laid bare, setting the stage for the pronouncement of their judgment and subsequent integration into Israelite society in a subservient capacity, thereby underscoring the severe consequences of deceit and the complex outworking of divine covenants.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 9:22 employs several potent literary devices to convey its message with dramatic impact. Direct Address is prominently featured, as Joshua directly confronts the Gibeonites, stripping away their pretense and demanding an explanation. This immediate and personal challenge underscores the gravity of their deception and Joshua's authoritative role. The verse also utilizes a Rhetorical Question ("Wherefore have ye beguiled us...?"), which, while posed as an inquiry, functions primarily as a powerful accusation, leaving no room for denial and demanding an answer to the undeniable truth. Most strikingly, the verse employs stark Juxtaposition and Irony. The Gibeonites' fabricated claim "We are very far from you" is directly contrasted with the undeniable reality "when ye dwell among us," creating a sharp, ironic revelation of their deceit. The irony extends to the outcome: their cunning plan to save their lives through deception ultimately leads to a life of perpetual servitude, a fate they sought to avoid but ironically secured for themselves by their own actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:22, in exposing the Gibeonites' deceit, powerfully illustrates the theological principle that God's truth will ultimately prevail over human falsehood. While the Gibeonites' cunning initially succeeded due to Israel's failure to consult the Lord, the truth of their identity and proximity could not remain hidden indefinitely. This episode underscores the sanctity of oaths made in God's name, even when obtained through deception, highlighting Israel's unwavering commitment to their covenantal obligations despite the deceptive circumstances. It serves as a profound lesson on the importance of discernment, the dangers of hasty decisions, and the enduring consequences of both human error and deliberate falsehood. Ultimately, it points to a God who, though allowing human agency and its mistakes, works His purposes through them, holding all parties accountable to truth and covenant, and demonstrating that true security is found not in cleverness but in divine faithfulness.
REFLECTION AND APPLICATION
Joshua 9:22 offers a timeless mirror for self-examination, urging us to consider the integrity of our own words and actions. The Gibeonites' story reminds us that while deception may offer a temporary escape or perceived advantage, it ultimately leads to exposure, confrontation, and undesirable consequences. For believers, this verse underscores the paramount importance of living in truth and transparency, knowing that God is a God of truth who values honesty above all else. Furthermore, Israel's failure to inquire of the Lord before making a binding agreement serves as a crucial warning: hasty decisions, made without prayerful discernment and seeking divine wisdom, can lead to complicated and regrettable commitments that bind us in unforeseen ways. We are called to cultivate a habit of seeking God's counsel in all matters, especially significant ones, trusting His guidance over our own limited understanding and the deceptive appearances of the world. Finally, the Israelites' commitment to their oath, despite the deceit, highlights the sacredness of our promises and the weight of our word, urging us to be people of unwavering integrity whose "yes" means yes and "no" means no, reflecting the character of God Himself.
Questions for Reflection
FAQ
What was the Gibeonites' primary motivation for deceiving Israel?
Answer: The Gibeonites' primary motivation was self-preservation. They had heard of Israel's devastating victories against Jericho and Ai, and knew of God's explicit command to Israel to utterly destroy the inhabitants of Canaan (as seen in Deuteronomy 20:16-18). Fearing for their lives and knowing they could not defeat Israel militarily, they devised a cunning plan to trick Israel into making a peace treaty with them, thereby avoiding destruction. Their elaborate disguise as emissaries from a distant land was a desperate attempt to secure their survival.
Why did Israel fall for the Gibeonites' trick?
Answer: Israel fell for the Gibeonites' trick primarily because they failed to "inquire of the Lord" (as explicitly stated in Joshua 9:14). Despite the Gibeonites' suspicious appearance and the unusual circumstances, the Israelite leaders relied on their own judgment and the seemingly credible physical evidence (old clothes, moldy bread) presented by the Gibeonites. Their recent military successes might have also led to a degree of overconfidence or complacency, causing them to neglect the crucial step of seeking divine guidance and discernment before entering into such a significant and binding covenant.
What was the consequence for the Gibeonites after their deception was uncovered?
Answer: Although their deception was uncovered, the Israelite leaders, demonstrating the profound sanctity of covenants in the ancient Near East, upheld the oath they had made in the name of the Lord. However, the Gibeonites did not escape without significant consequence. Joshua condemned them to perpetual servitude, specifically to be "hewers of wood and drawers of water for the congregation and for the altar of the Lord" (as detailed in Joshua 9:23 and confirmed in Joshua 9:27). This meant they would perform menial, laborious tasks for the tabernacle and the community, a fate that reflected their cunning actions and their subjugated status within Israel, while still preserving their lives.
CHRIST-CENTERED FULFILLMENT
Joshua 9:22, with its stark portrayal of deception and its inevitable unmasking, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The Gibeonites' desperate attempt to save themselves through cunning and falsehood stands in stark contrast to Christ, who is the very embodiment of truth, having declared, "I am the way, the truth, and the life" (John 14:6). Unlike the Gibeonites' deceptive peace treaty, Jesus offers a genuine and eternal covenant of peace, not based on human trickery but on His own perfect sacrifice on the cross, establishing a "better covenant" founded on better promises (Hebrews 8:6). Where Israel failed to inquire of the Lord, leading to a regrettable oath, Christ perfectly fulfilled the will of the Father, always acting in divine wisdom and never in haste or error, stating, "The Son can do nothing of himself, but what he sees the Father do" (John 5:19). The Gibeonites, through their deception, secured a life of servitude; conversely, Christ, through His ultimate act of truth and obedience, liberates those who were once enslaved by sin and deception, bringing them into true freedom and sonship (John 8:32 and Galatians 5:1). He is the one who exposes all hidden things and brings light to darkness, ensuring that ultimately, no deception can stand before His perfect truth and righteous judgment, for "nothing is covered that will not be revealed, nor hidden that will not be known" (Luke 12:2).