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 encapsulates the Gibeonites' complete and desperate surrender to Joshua and the Israelite leaders, following the exposure of their elaborate deception. Having secured a covenant under false pretenses, and now facing the severe consequences of their deceit, they humbly place their lives and future entirely at Israel's disposal, appealing to their sense of justice and mercy, effectively submitting to whatever fate Israel deems "good and right."

### CONTEXT
* **Literary Context:** This verse serves as the climactic declaration of submission within the intricate Gibeonite narrative found in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception"). Following Israel's stunning, divinely-assisted victories over Jericho and Ai, which saw the complete destruction of those cities (cf. [Joshua 8:26-28](/joshua/8-26-28 "Joshua 8:26-28 - Destruction of Ai")), the Gibeonites, a Hivite people, ingeniously concocted a scheme to avoid a similar fate. They disguised themselves as weary travelers from a distant land, prompting the Israelite leaders to enter into a peace treaty with them without first seeking divine counsel from the Lord ([Joshua 9:14-15](/joshua/9-14-15 "Joshua 9:14-15 - Israel's Covenant with Gibeon")). Just three days later, the deception was revealed ([Joshua 9:16](/joshua/9-16 "Joshua 9:16 - The Deception Revealed")), plunging Israel into a profound theological and ethical dilemma: they had sworn an oath by the Lord. Despite the people's grumbling and desire to annihilate the Gibeonites, the leaders, recognizing the sanctity of their oath, chose to uphold it ([Joshua 9:18-20](/joshua/9-18-20 "Joshua 9:18-20 - Leaders Uphold the Oath")). Joshua subsequently confronted the Gibeonites, who confessed their fear and the extent of their deception ([Joshua 9:22-24](/joshua/9-22-24 "Joshua 9:22-24 - Gibeonites Confess")). Verse 25 is their final, unconditional response, a complete surrender to Joshua's judgment, which ultimately leads to their perpetual 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 (known as *herem*, or "devotion to destruction") was a foundational and non-negotiable aspect of Israel's conquest, as explicitly detailed in passages like [Deuteronomy 7:1-6](/deuteronomy/7-1-6 "Deuteronomy 7:1-6 - Command to Destroy Canaanites") and [Deuteronomy 20:16-18](/deuteronomy/20-16-18 "Deuteronomy 20:16-18 - Laws of Warfare for Conquered Cities"). This was not merely an act of ethnic cleansing but a profound theological imperative designed to prevent the spiritual corruption of Israel through exposure to Canaanite idolatry and abominable practices. In the ancient Near East, treaties and sworn oaths were considered profoundly sacred, often invoked in the presence of divine witnesses and carrying severe curses for their violation. Once an oath was sworn in the name of a deity, it was considered divinely binding, even if obtained through deceit. The Gibeonites, acutely aware of Israel's commitment to their God and their oaths, skillfully exploited this deeply ingrained cultural and religious norm. Their palpable fear was entirely justified, given Israel's recent, divinely-empowered victories and the clear divine mandate for conquest. Their plea for mercy, expressed by placing themselves "in thine hand," was a common ancient Near Eastern idiom signifying 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 overarching themes within the book of Joshua and the broader Old Testament narrative. Firstly, it underscores the **sanctity of oaths** made before the Lord. Despite the Gibeonites' egregious deception, the Israelite leaders felt irrevocably bound by their covenant, emphasizing the critical importance of integrity and faithfulness to one's word, a principle consistently echoed throughout Scripture, as seen in [Psalm 15:4](/psalm/15-4 "Psalm 15:4 - The Righteous Person's Oath"). Secondly, the narrative vividly illustrates the **consequences of deception**: the Gibeonites, though spared from death, are condemned to perpetual servitude, demonstrating that actions, even those born of fear, carry lasting repercussions and shape one's future ([Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")). Thirdly, the episode implicitly highlights **divine sovereignty** and **providence**. While Israel undoubtedly erred in not consulting the Lord, the ultimate outcome served a divine purpose, preserving a group of people who would serve the tabernacle, thereby 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, the Gibeonites' plea showcases the **power of humble submission** and the **appeal to mercy** in the face of overwhelming power and deserved judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hand (Hebrew, _yâd_):** The phrase "in thine hand" (בְּיָדְךָ, _b'yadkha_) is a potent 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 entirely at the mercy of their conquerors.
* **Good (Hebrew, _ṭôwb_):** The word "good" (טוֹב, _ṭôwb_) in the phrase "as it seemeth good and right unto thee" refers to that which is pleasing, agreeable, beneficial, or morally sound. It carries a broad semantic range, encompassing both what is subjectively pleasing and what is objectively righteous. Here, it appeals to Israel's sense of what is appropriate and advantageous, but also what aligns with their covenantal values.
* **Seemeth (Hebrew, _ʻayin_):** The KJV translates "seemeth" from the Hebrew word for "eye" (בְּעֵינֶיךָ, _bəʿêneykhā_, literally "in your eyes"). This idiom signifies perception, judgment, and discretion. The Gibeonites are appealing to Joshua's personal discernment and moral judgment, trusting that he will act according to what he perceives as just and proper from his perspective, which they hope will be informed by God's own standards of righteousness.

#### Verse Breakdown
* **"And now, behold, we [are] in thine hand":** This opening clause marks a dramatic and immediate shift from the Gibeonites' previous cunning and deception to a posture of absolute humility and surrender. The emphatic "now, behold" (וְעַתָּה הִנֵּה, _wəʿattāh hinnēh_) underscores the immediate and unavoidable reality of their exposed state and the gravity of their confession. 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, unconditional, and open-ended 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, aligning with principles of fairness and integrity. This profound level of desperation and resignation leaves their fate entirely in the hands of their captors.

#### Literary Devices
The verse employs several powerful literary devices that amplify its dramatic impact and theological significance. **Supplication** is profoundly evident in the Gibeonites' humble and desperate plea, a stark and deliberate contrast to their earlier cunning and self-reliance, highlighting their complete vulnerability and dependence on Israel's mercy. There is a strong undercurrent of **Irony**, as their elaborate deception, meticulously crafted to secure their freedom and survival, ultimately leads to a state of complete servitude and submission, a fate they initially sought to avoid. Furthermore, the Gibeonites skillfully employ a subtle yet potent **Rhetorical Appeal** to Israel's moral character and covenantal identity. By trusting that a people who serve a righteous God would act in a manner that is "good and right," they leverage Israel's own theological framework against them, hoping to elicit a merciful outcome rather than immediate destruction. This appeal to the moral integrity of their conquerors demonstrates their shrewd understanding of Israel's covenantal obligations, 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. This narrative demonstrates God's remarkable ability to use even human error and deceit to further His purposes, bringing about good from imperfect situations. The episode underscores that while sin inevitably carries consequences (perpetual servitude for the Gibeonites), God's faithfulness to His people and His word (through the binding oath) remains paramount. This narrative also subtly 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 within the divine plan.

* [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](/joshua/9-25 "Joshua 9:25 - Gibeonites' Submission") serves as a powerful reminder of the inevitable consequences of deception and the profound humility required when one's wrongdoing is exposed. For believers, this verse calls us to a posture of unwavering honesty and integrity in all our dealings, understanding that even well-intentioned deceit can lead to complicated and undesirable outcomes, entangling us and others in difficult situations. 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 within His kingdom. 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 of both justice and compassion.

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

### 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 established means like the Urim and Thummim or direct prophetic counsel. This significant oversight led them into a binding covenant with a people they were explicitly commanded to destroy, thereby creating a profound moral and theological dilemma for the entire nation. It serves as a stark warning against making important decisions without diligently seeking God's will and wisdom.

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

Answer: Although they were spared from immediate 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 such as cutting wood for the altar and drawing water for the priestly rituals. This outcome, though a direct consequence of their deception, paradoxically integrated them into the life of Israel and the worship of Yahweh, allowing them to serve God's people and His sanctuary, albeit in a humble and subordinate 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 in the broader narrative of redemption. 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 fallen condition and Christ's redemptive work. We, like the Gibeonites, are by nature alienated from God, often resorting to our own devices and deceptions to navigate life, ultimately falling short of His glory (cf. [Romans 3:23](/romans/3-23 "All Have Sinned and Fall Short of the Glory of God")). Yet, through Christ, we are called to a far greater and more glorious 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 Obedience to Death")). Jesus, the perfect Lamb of God, took on the very 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/6-17-18 "Freed from Sin, Enslaved 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, powerfully foreshadows the inclusion of Gentiles into God's covenant people through Christ, where all who believe, regardless of their past or origin, become part of God's spiritual temple, serving Him in Spirit and truth ([Ephesians 2:19-22](/ephesians/2-19-22 "Fellow Citizens with the Saints and Members of God's Household")).

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.