Joshua 9:25

KJV

And now, behold, we [are] in thine hand: as it seemeth good and right unto thee to do unto us, do.

KJV (with Strong's)

And now, behold, we {H2009} are in thine hand {H3027}: as it seemeth {H5869} good {H2896} and right {H3477} unto thee to do {H6213} unto us, do {H6213}.

Complete Jewish Bible

Now, as you see, we are in your hands; do to us whatever seems good and right to you."

Berean Standard Bible

Now we are in your hands. Do to us whatever seems good and right to you.”

American Standard Version

And now, behold, we are in thy hand: as it seemeth good and right unto thee to do unto us, do.

Commentary

### SUMMARY
Joshua 9:25 captures the complete and desperate submission of the Gibeonites to Joshua and the Israelite leaders after their elaborate deception was exposed. Having secured a covenant under false pretenses, and now facing the consequences of their deceit, they humbly place their lives and future entirely in the hands of Israel, appealing to their sense of justice and mercy, effectively surrendering to whatever fate Israel deems "good and right."

### CONTEXT
* **Literary Context:** This verse is the climax of the Gibeonite narrative in Joshua 9. Following Israel's decisive victories at Jericho and Ai, the Gibeonites, a Hivite people, cleverly devise a scheme to avoid destruction, which was the fate of other Canaanite cities (cf. [Joshua 8:26-28](/joshua/8-26 "Joshua 8:26-28 - Destruction of Ai")). They present themselves as weary travelers from a distant land, prompting Israel's leaders to make a peace treaty with them without consulting the Lord ([Joshua 9:14-15](/joshua/9-14 "Joshua 9:14-15 - Israel's Covenant with Gibeon")). Three days later, the deception is revealed ([Joshua 9:16](/joshua/9-16 "Joshua 9:16 - The Deception Revealed")), creating a theological and ethical dilemma for Israel: they had sworn an oath by the Lord. The people of Israel grumbled, wanting to destroy the Gibeonites, but the leaders upheld their oath ([Joshua 9:18-20](/joshua/9-18 "Joshua 9:18-20 - Leaders Uphold the Oath")). Joshua then confronts the Gibeonites, who confess their fear and deception ([Joshua 9:22-24](/joshua/9-22 "Joshua 9:22-24 - Gibeonites Confess")). Verse 25 is their response, a complete surrender to Joshua's judgment, which ultimately leads to their servitude as woodcutters and water carriers for the congregation and the altar of the Lord ([Joshua 9:27](/joshua/9-27 "Joshua 9:27 - Gibeonites' Servitude")).

* **Historical & Cultural Context:** The command to utterly destroy the Canaanite inhabitants (herem, or "devotion to destruction") was central to Israel's conquest, as seen in passages like [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - Command to Destroy Canaanites") and [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - Laws of Warfare"). This was not merely ethnic cleansing but a theological imperative to prevent the corruption of Israel by Canaanite idolatry and abominable practices. Treaties were sacred in the ancient Near East, often involving divine witnesses and severe curses for breaking them. Once an oath was sworn in the name of a deity, it was considered binding, even if obtained through deceit. The Gibeonites, understanding the Israelite's commitment to their God and their oaths, skillfully exploited this cultural and religious norm. Their fear was well-founded, given Israel's recent victories and the divine mandate. Their plea for mercy, placing themselves "in thine hand," was a common ancient Near Eastern expression of absolute submission to a superior power, appealing to the victor's prerogative to show clemency rather than inflict total annihilation.

* **Key Themes:** This verse powerfully contributes to several key themes within Joshua and the broader Old Testament. Firstly, it highlights the **sanctity of oaths** made before the Lord. Despite the deception, the Israelite leaders felt bound by their covenant, underscoring the importance of integrity and faithfulness to one's word, a principle echoed in [Psalm 15:4](/psalm/15-4 "Psalm 15:4 - The Righteous Person's Oath"). Secondly, it illustrates the **consequences of deception**, as the Gibeonites, though spared, are condemned to perpetual servitude, demonstrating that actions, even those born of fear, have lasting repercussions ([Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")). Thirdly, the narrative implicitly touches upon **divine sovereignty** and **providence**. While Israel erred in not consulting the Lord, the outcome ultimately served a divine purpose, preserving a group of people who would serve the tabernacle, transforming their deceit into a form of service to God's people and His sanctuary ([Joshua 9:27](/joshua/9-27 "Joshua 9:27 - Gibeonites' Role in Service")). Finally, it showcases the **power of submission** and the **appeal to mercy** in the face of overwhelming power and deserved judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hand (Hebrew, _yad_):** The phrase "in thine hand" (בְּיָדְךָ, _b'yadkha_) is a powerful idiom signifying complete control, power, and authority. It conveys absolute submission and dependence. When the Gibeonites declare themselves "in thine hand," they are not merely stating their physical presence but acknowledging Israel's total dominion over their lives, their fate, and their future. This reflects a state of utter vulnerability and a relinquishing of all agency, placing themselves at the mercy of their conquerors.
* **Good and Right (Hebrew, _tov v'yashar_):** The expression "as it seemeth good and right unto thee" (כַּטּוֹב וְכַיָּשָׁר בְּעֵינֶיךָ, _kaṭṭōḇ wəkhayyašār bəʿêneykhā_) appeals to Israel's moral compass and sense of justice. _Tov_ (good) refers to that which is pleasing, agreeable, or beneficial, while _yashar_ (right) implies that which is straight, upright, just, or equitable. Together, they form a plea for a decision that is not arbitrary or vengeful, but rather one that aligns with principles of fairness and integrity, hoping for a merciful and equitable outcome rather than immediate destruction.

#### Verse Breakdown
* **"And now, behold, we [are] in thine hand":** This clause marks a dramatic shift from the Gibeonites' previous cunning and deception to a posture of absolute humility and surrender. The "now, behold" (וְעַתָּה הִנֵּה, _wəʿattāh hinnēh_) emphasizes the immediate and unavoidable reality of their exposed state. By declaring themselves "in thine hand," they fully concede Israel's authority and power over them, acknowledging their total vulnerability and the forfeiture of any claim to self-determination. It is a desperate recognition that their lives are entirely at the disposal of Joshua and the Israelite leaders.
* **"as it seemeth good and right unto thee to do unto us, do.":** This concluding phrase is a direct and unconditional appeal to Israel's judgment and mercy. It signifies their complete trust, or perhaps their only remaining hope, that Israel will act with a sense of justice and moral uprightness, even towards those who deceived them. They are not negotiating or pleading for specific terms, but rather submitting to whatever decision Israel's leaders deem appropriate and morally sound. This open-ended surrender leaves their fate entirely in the hands of their captors, demonstrating a profound level of desperation and resignation.

#### Literary Devices
The verse employs several powerful literary devices. **Supplication** is evident in the Gibeonites' humble and desperate plea, a stark contrast to their earlier cunning, highlighting their complete vulnerability and dependence. There is a strong element of **Irony**, as their elaborate deception, intended to secure their freedom, ultimately leads to a state of complete servitude and submission, a fate they initially sought to avoid. Furthermore, the Gibeonites employ a subtle **Rhetorical Appeal** to Israel's moral character, trusting that a people who serve a righteous God would act in a manner that is "good and right." This appeal to the moral integrity of their conquerors is a last-ditch effort to secure a merciful outcome, demonstrating their shrewd understanding of Israel's covenantal identity, even in their desperate state.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:25 offers profound theological insights into the nature of divine justice, human responsibility, and the sanctity of covenants. While the Gibeonites' deception was a grave sin, their ultimate submission and Israel's decision to uphold their oath, despite the circumstances, reveal God's overarching sovereignty. God can use even human error and deceit to further His purposes, demonstrating His ability to bring about good from imperfect situations. The narrative underscores that while sin has consequences (servitude for the Gibeonites), God's faithfulness to His people and His word (through the binding oath) remains paramount. This episode also foreshadows a broader biblical theme where those who were once enemies or outsiders are brought into a relationship, albeit a subordinate one, with God's people, ultimately serving His purposes.

* [Psalm 15:4](/psalm/15-4 "The Righteous Person Keeps Their Oath")
* [Proverbs 12:22](/proverbs/12-22 "Lying Lips are Abomination to the Lord")
* [Romans 6:16](/romans/6-16 "Slaves to Righteousness or Sin")

### REFLECTION AND APPLICATION
The Gibeonites' desperate plea in Joshua 9:25 serves as a powerful reminder of the consequences of deception and the profound humility required when one's wrongdoing is exposed. For believers, this verse calls us to a posture of honesty and integrity in all our dealings, understanding that even well-intentioned deceit can lead to complicated and undesirable outcomes. Yet, it also offers a glimmer of hope: when we find ourselves in situations where our past mistakes or sins have been uncovered, the path forward is often one of humble submission to rightful authority and a willingness to accept the consequences, trusting in God's ultimate justice and mercy. Just as the Gibeonites found a place of service, albeit a humble one, within Israel, we too can find purpose and redemption even in the aftermath of our failures, as God can transform our circumstances into opportunities for growth and service. This narrative challenges us to consider how we respond when others deceive us, prompting us to uphold our commitments and extend grace where appropriate, reflecting God's own character.

#### Questions for Reflection
* **How does the Gibeonites' complete submission in this verse challenge or affirm your understanding of humility and repentance?**
* **In what ways might we, like the Gibeonites, be tempted to use deception to avoid perceived threats, and what are the potential long-term consequences?**
* **Considering Israel's dilemma, how does this story inform our understanding of the importance of keeping oaths and commitments, even when circumstances change?**

### FAQ
**Why did the Israelites not consult the Lord before making the covenant with the Gibeonites?**

Answer: The text explicitly states in [Joshua 9:14](/joshua/9-14 "Israel Did Not Ask Counsel of the Lord") that "the men took of their victuals, and asked not counsel at the mouth of the Lord." This was a critical failure on the part of the Israelite leaders. They relied on their own human wisdom and superficial assessment of the Gibeonites' appearance and story, rather than seeking divine guidance through the Urim and Thummim or prophetic counsel. This oversight led them into a binding covenant with a people they were commanded to destroy, creating a significant moral and theological dilemma. It serves as a stark warning against making important decisions without seeking God's will.

**What was the ultimate fate and role of the Gibeonites after this event?**

Answer: Although they were spared from death, the Gibeonites were condemned to perpetual servitude. As stated in [Joshua 9:23](/joshua/9-23 "Gibeonites Cursed to Servitude") and confirmed in [Joshua 9:27](/joshua/9-27 "Gibeonites as Woodcutters and Water Carriers"), Joshua declared them "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." This meant they would serve the Israelite congregation and, specifically, the tabernacle (and later the Temple) by performing menial tasks. This outcome, though a consequence of their deception, paradoxically integrated them into the life of Israel and the worship of Yahweh, allowing them to serve God's people, albeit in a humble capacity.

### CHRIST-CENTERED FULFILLMENT
The Gibeonites' desperate plea for mercy and their complete submission, placing themselves "in thine hand," finds a profound Christ-centered fulfillment. Their voluntary servitude, born of fear and deception, yet leading to a form of service to God's sanctuary, echoes the greater narrative of humanity's condition and Christ's redemptive work. We, like the Gibeonites, are by nature alienated from God, often resorting to our own devices and deceptions (cf. [Romans 3:23](/romans/3-23 "All Have Sinned")). Yet, through Christ, we are called to a far greater submission—not born of fear of destruction, but of love and faith in the One who willingly submitted to the Father's will, even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Christ's Humiliation")). Jesus, the perfect Lamb of God, took on the form of a servant ([Philippians 2:7](/philippians/2-7 "Christ Takes the Form of a Servant")), fulfilling the ultimate act of submission to redeem those who were enslaved to sin ([Romans 6:17-18](/romans/6-17 "Freed from Sin to Righteousness")). Our "servitude" in Christ is not a curse but a glorious freedom, transforming us from slaves of sin into willing servants of righteousness and adopted children of God ([John 8:36](/john/8-36 "The Son Sets You Free"); [Galatians 4:7](/galatians/4-7 "No Longer a Slave, but a Son")). The Gibeonites' integration into Israel's worship, even in a humble role, foreshadows the inclusion of Gentiles into God's covenant people through Christ, where all who believe, regardless of their past, become part of God's spiritual temple, serving Him in Spirit and truth ([Ephesians 2:19-22](/ephesians/2-19 "Fellow Citizens with the Saints")).

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

Genesis 16:6

But Abram said unto Sarai, Behold, thy maid [is] in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

Jeremiah 26:14

As for me, behold, I [am] in your hand: do with me as seemeth good and meet unto you.

Judges 10:15

And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day.

Jeremiah 38:5

Then Zedekiah the king said, Behold, he [is] in your hand: for the king [is] not [he that] can do [any] thing against you.

Isaiah 47:6

I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy; upon the ancient hast thou very heavily laid thy yoke.

2 Samuel 24:14

And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies [are] great: and let me not fall into the hand of man.

Matthew 11:26

Even so, Father: for so it seemed good in thy sight.