Joshua 9:23

KJV

Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God.

KJV (with Strong's)

Now therefore ye are cursed {H779}, and there shall none of you be freed {H3772} from being bondmen {H5650}, and hewers {H2404} of wood {H6086} and drawers {H7579} of water {H4325} for the house {H1004} of my God {H430}.

Complete Jewish Bible

Now you have a curse on you: you will be slaves forever, supplying people to chop wood and draw water for the house of my God."

Berean Standard Bible

Now therefore you are under a curse and will perpetually serve as woodcutters and water carriers for the house of my God.”

American Standard Version

Now therefore ye are cursed, and there shall never fail to be of you bondmen, both hewers of wood and drawers of water for the house of my God.

Commentary

### SUMMARY
Joshua 9:23 records Joshua's solemn pronouncement of judgment upon the Gibeonites, who had deceived the Israelites into making a peace treaty. Despite their cunning, which spared them from immediate destruction, their deceit resulted in a perpetual curse of servitude. They were condemned to remain bondmen, specifically designated as "hewers of wood and drawers of water" for the Tabernacle, and later the Temple, serving the "house of my God." This verse underscores the lasting consequences of dishonesty, the inviolable nature of covenants, and God's sovereign ability to integrate even human error into His divine purposes, transforming a curse into a form of sacred, albeit menial, service.

### CONTEXT
* **Literary Context:** Joshua 9:23 concludes the narrative of the Gibeonites' deception, which spans [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception"). Following the decisive victories at [Jericho](/joshua/6 "Joshua 6 - The Fall of Jericho") and [Ai](/joshua/8 "Joshua 8 - The Conquest of Ai"), the Canaanite nations were gripped by fear. The Gibeonites, a powerful Hivite city, recognized the futility of direct military resistance and resorted to cunning. They presented themselves as weary travelers from a distant land, seeking a covenant of peace. Joshua and the elders, despite the Lord's clear command not to make treaties with the inhabitants of the land (e.g., [Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - Command Against Covenants")), failed to [inquire of the Lord](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Consult God") and entered into a solemn oath with them ([Joshua 9:15](/joshua/9-15 "Joshua 9:15 - The Covenant with Gibeon")). Three days later, the deception was uncovered, placing Israel in a moral dilemma: break a sacred oath or uphold it despite the fraud. Joshua 9:23 represents the resolution, a judicial decree that upholds the oath's sanctity while imposing a fitting, perpetual consequence for the Gibeonites' deception.

* **Historical & Cultural Context:** In the ancient Near East, covenants and oaths were profoundly serious matters, often invoked in the name of deities and considered binding, even if obtained through trickery. Breaking such an oath could invite divine wrath upon the oath-takers. The Gibeonites, identified as Hivites in [Joshua 9:7](/joshua/9-7 "Joshua 9:7 - The Gibeonites as Hivites"), were one of the Canaanite peoples whom God had commanded Israel to utterly destroy (e.g., [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - Destruction of Canaanite Nations")). Their deception was a desperate attempt to circumvent this divine decree. The phrase "hewers of wood and drawers of water" was a common idiom signifying the lowest, most laborious, and menial tasks, typically performed by slaves or those of the lowest social status. This designation, also found in [Deuteronomy 29:10-11](/deuteronomy/29-10 "Deuteronomy 29:10-11 - The Covenant at Horeb"), highlights their perpetual subjugation. Their assigned service "for the house of my God" meant they would perform these tasks for the Tabernacle (and later the Temple), integrating them into the Israelite religious system in a subservient but protected role.

* **Key Themes:** This verse powerfully illustrates several overarching themes within the book of Joshua and the broader Old Testament. Firstly, it highlights the **consequences of deception**, demonstrating that while the Gibeonites' lives were spared, their dishonesty resulted in a permanent state of servitude. Secondly, it underscores the **sanctity and inviolability of oaths and covenants** made in God's name, even when obtained through deceit. Israel's commitment to their word, despite the Gibeonites' trickery, reflected God's own faithfulness to His covenant promises and the seriousness with which He regards human vows (compare [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Binding Nature of Vows")). Thirdly, the passage reveals a profound aspect of **divine mercy within judgment**. While "cursed" and condemned to servitude, the Gibeonites were spared from the complete annihilation that befell other Canaanite nations. Their integration into service for the Tabernacle, though menial, offered them a unique position of proximity to God's presence and protection, transforming a curse of perpetual labor into a form of sacred, albeit humble, service. This demonstrates God's sovereign ability to work through human error and sin to accomplish His broader redemptive purposes.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Cursed (Hebrew, _'arar'_):** This verb denotes a strong, binding pronouncement of judgment or condemnation, often implying a separation from blessing, divine disapproval, or a state of being devoted to destruction or severe consequences. Unlike a simple misfortune, an 'arar curse is a formal, often public, declaration with lasting implications, signifying a divinely ordained state of adversity. In this context, it signifies a permanent, inescapable state of subjugation and loss of freedom.
* **Bondmen (Hebrew, _'ebed'_):** This noun broadly means "servant" or "slave." While it can refer to a willing servant of God, in this context, it specifically denotes involuntary servitude, a state of being owned or completely subject to another. For the Gibeonites, it signifies their permanent status as unfree laborers, stripped of their autonomy and integrated into Israelite society at its lowest rung.
* **Hewers of wood and drawers of water (Hebrew, _ḥoṭĕbê ‘ēṣ wĕšō’ăbê mayim'_):** This is a well-known idiomatic expression in ancient Hebrew, signifying the most arduous, menial, and lowest-status tasks within a community. These were the fundamental, back-breaking chores necessary for daily life and, significantly, for the functioning of the Tabernacle/Temple. The phrase emphasizes the Gibeonites' perpetual, unglamorous, and essential service, marking them as the lowest tier of laborers.

#### Verse Breakdown
* **"Now therefore ye [are] cursed,"**: This clause immediately follows the discovery of the Gibeonites' deception and Joshua's decision. "Now therefore" acts as a legal transition, introducing the judicial pronouncement. The Gibeonites are formally declared to be under a curse, a divinely sanctioned state of perpetual disadvantage and subjugation, directly resulting from their deceitful actions.
* **"and there shall none of you be freed from being bondmen,"**: This specifies the nature of the curse: an unalterable, perpetual state of servitude. The phrase "none of you be freed" emphasizes the permanence and inescapability of their condition. They are condemned to be 'ebed, bondservants, with no prospect of liberation or redemption from this status.
* **"and hewers of wood and drawers of water"**: This further defines the specific nature of their perpetual servitude. It is not merely general bondage but a designation to the most physically demanding and lowest-status tasks. This idiom underscores their abject position and the laborious nature of their forced service.
* **"for the house of my God."**: This crucial phrase reveals the ultimate purpose and destination of their servitude. Their labor is not for individual Israelites but for the Tabernacle (and later the Temple), the central place of Israel's worship and God's dwelling. This transforms their curse into a unique, albeit humble, form of service to the divine, providing essential resources for the sacrificial system and daily operations of the sanctuary.

#### Literary Devices
The verse employs several potent literary devices. The primary device is **Legal Pronouncement**, as Joshua's words function as a formal judicial decree, establishing the Gibeonites' permanent status and role within Israelite society. This pronouncement carries the weight of divine authority, reflecting the inviolability of the oath. There is also a strong element of **Irony** present. The Gibeonites, by their cunning, sought to preserve their lives and autonomy, yet their deception led directly to the loss of their freedom and a perpetual state of subservience. Their attempt to avoid destruction resulted in a curse, albeit one that spared their lives. Finally, the phrase "hewers of wood and drawers of water" functions as a powerful **Metonymy** or **Idiom**, where a specific, concrete task stands in for the entire concept of menial, lowest-status labor. It vividly paints a picture of their future existence, emphasizing the physical hardship and social degradation associated with their punishment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:23 encapsulates profound theological truths regarding divine justice, the sanctity of vows, and God's sovereign integration of human actions into His redemptive plan. While the Gibeonites faced a severe judgment for their deception, their lives were spared, demonstrating God's mercy even within the context of judgment. Their perpetual servitude, though a curse, paradoxically placed them in a unique position of service to "the house of my God," highlighting how God can transform even difficult circumstances into a means of fulfilling His broader purposes. This act also underscores the immense weight placed on oaths and covenants in biblical thought, reflecting God's own faithfulness to His word and His expectation that His people uphold theirs. The Gibeonites' fate serves as a stark reminder that while God is merciful, deception carries lasting consequences.

* [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Binding Nature of Vows")
* [Psalm 15:4](/psalms/15-4 "Psalm 15:4 - Integrity in Oaths")
* [Deuteronomy 29:10-11](/deuteronomy/29-10 "Deuteronomy 29:10-11 - Lowest Servitude")

### REFLECTION AND APPLICATION
Joshua 9:23 offers timeless lessons for believers today. Firstly, it powerfully reminds us of the enduring consequences of dishonesty. While the Gibeonites achieved their immediate goal of survival through deceit, their actions led to a perpetual state of servitude. This should prompt us to cultivate integrity in all our dealings, understanding that shortcuts and deception, even if seemingly successful in the short term, often lead to long-term complications and a loss of true freedom. Secondly, the passage underscores the solemnity of our commitments and vows. Whether promises made to God, to others, or even to ourselves, they carry significant weight. We are called to be people whose "yes is yes" and "no is no," reflecting the faithfulness of God Himself. Finally, the Gibeonites' eventual role in serving "the house of my God" provides a fascinating insight into God's redemptive capacity. Even through human error and sin, God can orchestrate circumstances to serve His greater purposes. This encourages us to trust in God's sovereignty, even when faced with difficult or unexpected outcomes, knowing that He can redeem and integrate all things into His divine plan, transforming even a curse into a unique form of service.

#### Questions for Reflection
* **How does the Gibeonites' deception and its consequences challenge my own commitment to honesty and integrity in all areas of life?**
* **What vows or commitments have I made, and how seriously do I take the responsibility of fulfilling them, even when inconvenient?**
* **In what ways might God be calling me to humble, perhaps even menial, service in "His house" today, and how can I embrace such service with a Christ-like attitude?**
* **How does this narrative demonstrate God's ability to work through human fallibility, and what comfort or challenge does that bring to my own walk of faith?**

### FAQ
**Why were the Israelites bound by an oath made through deception?**

Answer: The Israelites were bound by the oath primarily because it was a solemn covenant made in the name of the Lord, even if the premise was false. In ancient Near Eastern cultures, and especially within Israelite theology, oaths invoked the divine name and were considered sacred and inviolable. To break such an oath, even one obtained through cunning, would have been seen as a direct affront to God, risking divine judgment upon the oath-takers. [Psalm 15:4](/psalms/15-4 "Psalm 15:4 - Integrity in Oaths") speaks to the character of one who "swears to his own hurt and does not change." Joshua and the elders, having sworn by the Lord, recognized the gravity of their commitment, prioritizing the sanctity of the oath over the Gibeonites' deceit. This decision underscored the absolute importance of God's name and the integrity of His people's word.

### CHRIST-CENTERED FULFILLMENT
While Joshua 9:23 details a judgment of perpetual servitude for the Gibeonites, its ultimate fulfillment points to the radical reversal and transformation found in Christ. The Gibeonites were condemned to be "hewers of wood and drawers of water," performing the lowest and most laborious tasks for the "house of my God." This foreshadows the ultimate servant, Jesus Christ, who, though divine, "did not come to be served, but to serve, and to give his life as a ransom for many" ([Matthew 20:28](/matthew/20-28 "Matthew 20:28 - The Son of Man Came to Serve")). Unlike the Gibeonites, whose service was a curse, Christ's service was a voluntary act of profound humility and love, culminating in His self-sacrifice on the cross. He took on the form of a servant ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")), performing the ultimate "drawing of water" by offering the living water of salvation ([John 4:10](/john/4-10 "John 4:10 - Jesus Offers Living Water")) and the ultimate "hewing of wood" by bearing the cross, a wooden instrument of curse, to redeem humanity from the curse of sin ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Through Him, those who were once "far off" and under the curse of sin are brought near and invited not into forced servitude, but into willing, joyful service as co-heirs with Christ, serving in the true "house of God," which is His church ([Ephesians 2:19-22](/ephesians/2-19 "Ephesians 2:19-22 - Fellow Citizens with the Saints")). The Gibeonites' forced labor for a physical sanctuary is ultimately transcended by the New Covenant, where believers are empowered by grace to serve the living God with hearts transformed by the freely given sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

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

Joshua 9:21

And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.

Leviticus 27:28

Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, [both] of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing [is] most holy unto the LORD.

Leviticus 27:29

None devoted, which shall be devoted of men, shall be redeemed; [but] shall surely be put to death.

Genesis 9:25

And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren.

Genesis 9:26

And he said, Blessed [be] the LORD God of Shem; and Canaan shall be his servant.

Joshua 9:27

And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.