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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 9:22–27. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Joshua 9:24 records the Gibeonites' candid and desperate explanation for their elaborate deception of Israel's leaders. Faced with the overwhelming power of the Israelites, who were acting under the explicit divine command to utterly destroy the Canaanite inhabitants, the Gibeonites resorted to cunning and trickery to preserve their lives, highlighting their profound terror and the extreme measures they felt compelled to take to survive.
Context
Literary Context
This verse is a pivotal moment in the narrative immediately following Israel's decisive and terrifying victories at Jericho and Ai. The Gibeonites, a powerful Hivite people inhabiting a significant city in Canaan, had undoubtedly heard detailed accounts of these conquests and of the formidable power of the Israelites' God, the LORD. The preceding verses in Joshua 9 describe their cunning plan to feign being from a very distant land, complete with worn-out clothes and provisions, to trick Joshua and the elders into making a peace treaty. This treaty was made without Israel consulting the LORD, a crucial error highlighted in Joshua 9:14. When their deceit was uncovered three days later, Joshua confronted them, and Joshua 9:24 records their direct and fearful justification for their actions, leading to Joshua's pronouncement of their perpetual servitude.
Historical & Cultural Context
The ancient Near East was characterized by frequent warfare and the establishment of treaties, often sealed by oaths invoking deities. The Gibeonites' fear was rooted in the well-known practice of herem warfare, a divine command for utter destruction of certain peoples, especially the Canaanites, to prevent their idolatrous practices from corrupting Israel. This command is detailed in passages like Deuteronomy 7:1-6. News of Israel's God and His power had spread throughout the land, as evidenced by Rahab's confession in Joshua 2:9-11. The Gibeonites' elaborate ruse reflects their understanding of Israel's mission and their desperate attempt to circumvent the divine mandate for their destruction, leveraging the sanctity of oaths in the ancient world.
Key Themes
The verse significantly contributes to several key themes within the book of Joshua and the broader Pentateuch. It underscores the Divine Mandate for Conquest and Herem, as the Gibeonites explicitly acknowledge God's command to destroy them, validating the theological basis for Israel's actions. It highlights the Pervasiveness of God's Reputation, demonstrating that even outside the covenant community, the power and intentions of the LORD were recognized and feared. The Gibeonites' actions are a stark example of Fear of the Lord—not a reverential awe leading to worship, but a terror born of impending judgment. Finally, the incident showcases the Consequences of Deception and Israel's Failure to Consult God, revealing how human error and cunning can intersect with divine sovereignty, ultimately leading to an outcome where lives are spared but at the cost of perpetual servitude, as seen in Joshua 9:27.
Exposition and Analysis
Key Word Analysis
This verb denotes profound fear, dread, or terror, as well as reverential awe. In the Gibeonites' confession, it points to an intense, visceral fear for their physical lives. This was not the "fear of the LORD" that leads to wisdom and obedience (as in Proverbs 9:10), but a survival-driven terror in the face of an existential threat, stemming from their clear understanding of God's power and His specific command for their annihilation.
This primitive root means "to desolate," "destroy," "bring to nought," or "utterly overthrow." It refers to a complete and irreversible annihilation, often with a religious dimension, as seen in the concept of herem. The Gibeonites' use of this word indicates their precise knowledge of the severity and finality of God's command against the Canaanite nations, which fueled their desperate actions.
This versatile noun encompasses "word," "matter," "deed," or "affair." In this context, it refers to the specific act of deception the Gibeonites carried out. Their confession, "and have done this thing," acknowledges their deliberate and calculated action, which was a direct response to the overwhelming threat they perceived.
Verse Breakdown
"And they answered Joshua, and said,"
This phrase introduces the Gibeonites' direct response to Joshua's confrontation regarding their deception. It signifies a moment of confession and justification, where they are compelled to explain their actions to their new overlords, acknowledging their subordinate position.
"Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses"
The Gibeonites immediately appeal to the well-known divine mandate. Their use of "certainly told" (literally, "telling it was told") emphasizes the widespread and undeniable nature of the information. They acknowledge Israel's God as "the LORD thy God," recognizing His unique relationship with Israel and His authority, even if they do not worship Him. They also acknowledge Moses as God's servant, demonstrating their awareness of Israel's history and leadership.
"to give you all the land, and to destroy all the inhabitants of the land from before you,"
This clause articulates the specific content of the divine command that so terrified them. They understood that God had promised the entire land of Canaan to Israel and, crucially, that this promise entailed the complete eradication of its current inhabitants. This was an existential threat, leaving them with no perceived option for survival other than deception.
"therefore we were sore afraid of our lives because of you, and have done this thing."
This is the direct causal link. Their knowledge of God's command and Israel's power, coupled with the threat to their very existence, led to profound fear. This fear, in turn, motivated their elaborate deception ("this thing"). It is a raw, unvarnished confession of their primal survival instinct overriding any moral compunctions about honesty.
Literary Devices
Joshua 9:24 is rich in Direct Speech, providing the Gibeonites' unmediated confession and justification, which lends authenticity and immediacy to their desperate plea. The entire verse functions as a Justification or defense, where the Gibeonites attempt to explain their deceptive actions by appealing to the overwhelming divine mandate and their profound fear. There is a subtle Irony at play: their attempt to escape utter destruction through cunning leads not to complete freedom but to a different form of subjugation—perpetual servitude to Israel. This outcome, while preserving their lives, underscores the inescapable nature of God's sovereign plan, even when human actions are flawed. Furthermore, the Gibeonites' survival and integration into Israel's service, albeit in a humble capacity, can be seen as Foreshadowing the future inclusion of non-Israelites (Gentiles) into the broader community of God's people, albeit under different covenantal terms.
Theological and Thematic Connections
The Gibeonites' confession in Joshua 9:24 is a powerful testament to the pervasive reputation of the LORD God of Israel. Even outside the covenant community, the Canaanites recognized the power and specific commands of Israel's God, understanding the divine mandate for their destruction. Their "sore afraid" response, while not reverential worship, acknowledges God's absolute sovereignty and His active involvement in history. This incident highlights the tension between divine judgment and human survival instincts, demonstrating that while God's commands are absolute, human responses to them can be complex and driven by desperation. Despite Israel's error in making the treaty without consulting the LORD, God's overarching plan for the land and His people continued to unfold, even incorporating the Gibeonites' unique, divinely-ordained servitude.
Reflection and Application
Joshua 9:24 challenges us to consider our own responses when faced with difficult circumstances or seemingly overwhelming divine commands. The Gibeonites, driven by a primal fear of judgment, resorted to deception to preserve their lives. While their lives were spared, their method led to a life of servitude. This narrative prompts us to examine whether our "fear of God" is a reverential awe that leads to trust and obedience, or a terror that might tempt us to manipulate circumstances or compromise our integrity. It reminds us that while God is merciful, deception often carries consequences, even if lives are spared. Ultimately, the Gibeonites' story, set against the backdrop of God's unwavering plan, encourages us to trust in God's sovereignty even when human actions are flawed or deceptive, recognizing that He can weave even our mistakes into His larger tapestry of purpose.
Questions for Reflection
FAQ
Why did Israel make a treaty with the Gibeonites despite the command to destroy the Canaanites?
Israel made a treaty with the Gibeonites primarily due to their failure to consult the Lord, as explicitly stated in Joshua 9:14. The Gibeonites masterfully executed an elaborate deception, presenting themselves as travelers from a very distant land, with worn-out clothes, stale bread, and patched wineskins. This ruse convinced Joshua and the elders that they were not inhabitants of Canaan, thus seemingly exempting them from the divine command of herem (utter destruction). Once the oath was sworn, Israel felt bound by it, demonstrating the sanctity and binding nature of oaths in ancient Near Eastern culture, even if made under false pretenses.
What was the long-term consequence for the Gibeonites?
While their lives were spared through their deception and Israel's oath, the Gibeonites were cursed by Joshua to become perpetual "hewers of wood and drawers of water for the congregation and for the altar of the LORD" (Joshua 9:23 and Joshua 9:27). This meant they were condemned to menial servitude, particularly in connection with the tabernacle and later the temple. This unique status allowed them to remain in the land, serving the Israelite community and, by extension, the Lord, albeit in a humble and subservient capacity. Their story is a testament to God's sovereignty, as even through human error and deception, He can integrate individuals into His purposes.
Christ-Centered Fulfillment
The Gibeonites' profound fear of judgment and their desperate, albeit deceptive, plea for life foreshadows humanity's universal need for salvation from the ultimate judgment of sin. Their understanding that a divine command necessitated their destruction mirrors the spiritual reality that "the wages of sin is death" (Romans 6:23). Just as the Gibeonites sought refuge from an impending physical destruction, humanity seeks refuge from spiritual death. Jesus Christ is the ultimate deliverer, the one who takes away the sin of the world, offering not just preservation of physical life but eternal life through His atoning sacrifice. The Gibeonites' integration into Israel's service, even in a humble capacity, can be seen as a shadow of the inclusion of Gentiles into God's covenant people through Christ. Under the New Covenant, our "fear of God" is transformed from a terror of annihilation into a reverential awe and loving submission, leading us to serve Him not out of desperation, but out of gratitude for the immeasurable riches of His grace. The true and lasting peace offered by Christ, established through His blood of the new covenant, transcends any peace secured through human cunning or deception, inviting all to become fellow citizens with the saints and members of God's household.