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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.
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SUMMARY
Joshua 9:26 is the culmination of the Gibeonite narrative, confirming Joshua's decisive action to uphold the solemn covenant made with them, despite their cunning deception. This verse unequivocally states that the Gibeonites were spared from death by the Israelites, establishing their new, perpetual status as servants within the Israelite community, thereby demonstrating the profound sanctity of an oath sworn before the Lord and Joshua's unwavering commitment to his word and divine integrity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Joshua 9 culminating in Joshua 9:26 masterfully employs several literary devices. Irony is profoundly evident, as Israel, divinely commanded to utterly destroy the Canaanites, ends up making a binding covenant with one of them due to their own lack of discernment and the Gibeonites' cunning. The very people who should have been annihilated are spared because of Israel's unwavering commitment to an oath, showcasing a paradoxical outcome where human error leads to an unexpected divine purpose. There is also a strong sense of narrative closure in this verse, as it definitively resolves the immediate fate of the Gibeonites, confirming the execution of the leaders' decision and bringing the central conflict of the chapter to a clear conclusion. Furthermore, the Gibeonites' enduring role as "hewers of wood and drawers of water" functions as potent symbolism for a life of perpetual servitude, humility, and integration into the periphery of Israelite society, a stark contrast to their initial status as a powerful, independent city.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:26 stands as a powerful testament to the inviolable nature of oaths sworn before God, even when obtained through deceit. It underscores that God's character of faithfulness demands a corresponding integrity from His people. While Israel made a significant error in not consulting the Lord, their subsequent decision to honor the oath, rather than breaking it, demonstrated a profound respect for the divine name by which the oath was sworn. This act of integrity, though costly and born of human failing, averted a greater sin of covenant-breaking and showcased a remarkable instance of mercy within the broader context of divine judgment against the Canaanites. It highlights that God's sovereign plan can incorporate human error and still bring about His purposes, often revealing His grace and unexpected avenues for life even amidst challenging circumstances.
REFLECTION AND APPLICATION
The account in Joshua 9:26, and the broader narrative of the Gibeonites, offers profound and enduring lessons for believers today. It challenges us to consider the immense weight of our words and the sanctity of our commitments, both to God and to others. In a world where promises are often lightly made and easily broken, this passage calls us to a higher standard of integrity, reflecting the unwavering faithfulness of God Himself. It also serves as a stark reminder of the critical importance of seeking God's counsel in all significant decisions. The Israelites' failure to inquire of the Lord led them into a difficult, binding situation that they were compelled to honor. For us, this translates to diligent prayer, careful study of Scripture, and reliance on the Holy Spirit's guidance before making life-altering choices, thereby avoiding unnecessary complications and ensuring alignment with God's will. Finally, it reminds us that even when we or others make mistakes, God's sovereignty can still work through those circumstances, bringing about His purposes and demonstrating His mercy, often in unexpected ways that reveal His character more fully.
Questions for Reflection
FAQ
Why did Israel keep the oath even though they were deceived?
Answer: Israel kept the oath primarily because it had been sworn "before the Lord" (Joshua 9:18). In the ancient Near East, and especially within Israelite theology, an oath invoked in the name of God was considered a sacred and supremely binding covenant. To break such an oath would be to dishonor God Himself, which was considered a far graver sin than having been deceived. The leaders understood that their integrity and the reputation of Yahweh were at stake, choosing to uphold their word despite the negative consequences of the Gibeonites' trickery. This decision underscored the profound value of divine faithfulness, even when human actions were flawed.
What was the consequence for the Gibeonites for their deception?
Answer: Although their lives were spared, the Gibeonites faced a severe and lasting consequence for their cunning. Joshua cursed them to become perpetual servants to the congregation of Israel, specifically "hewers of wood and drawers of water" for the house of God (Joshua 9:21 and Joshua 9:23). This meant a life of arduous labor and a diminished social status, serving the needs of the Israelite community and the sanctuary. This consequence demonstrated that while the oath was honored, deception did not go unpunished and carried significant, generational repercussions.
Does this story justify deception or suggest that God condones it?
Answer: No, this story does not justify deception or suggest that God condones it. The Gibeonites faced a severe and lasting consequence for their cunning, losing their freedom and status. The narrative primarily highlights Israel's integrity in upholding an oath, even when made under false pretenses, rather than condoning the Gibeonites' method. God's character is truth, and His Word consistently condemns deceit and lying lips (Proverbs 12:22). The story serves as a complex illustration of human error, divine sovereignty, and the inviolability of sacred vows, demonstrating how God can work His purposes even through flawed human actions.
CHRIST-CENTERED FULFILLMENT
Joshua 9:26, while rooted in an ancient covenant and a specific historical context, finds profound Christ-centered fulfillment in the New Covenant. The narrative of an oath kept despite deception powerfully foreshadows God's own unwavering faithfulness to His covenant promises, supremely demonstrated in Jesus Christ. Where Israel faltered in discernment but ultimately upheld their word, God, in Christ, perfectly fulfills every promise and oath, even those made to a rebellious and deceptive humanity. The Gibeonites, though Gentiles and deceivers, were paradoxically brought into a relationship with Israel, albeit one of servitude, and were spared from destruction. This serves as a powerful type of Gentile inclusion into God's people, not through deception, but through the ultimate, perfect sacrifice of the Lamb of God, who takes away the sin of the world. In Christ, the dividing wall between Jew and Gentile is broken down (Ephesians 2:14), and those who were once "strangers to the covenants of promise, having no hope and without God in the world" (Ephesians 2:12) are brought near by the blood of Christ. The "hewers of wood and drawers of water" find their ultimate spiritual fulfillment in the New Covenant, where all believers, regardless of background, are called to serve God in freedom and love, not out of curse or forced servitude, but out of grace and gratitude, becoming a "royal priesthood" and "holy nation" unto God (1 Peter 2:9). Christ's perfect obedience and atoning sacrifice are the ultimate fulfillment of God's righteous demands, securing a covenant of grace that transcends human error and deception, offering life where judgment was due (Romans 5:8).