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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 9:27 concludes the narrative of the Gibeonite deception, formally establishing their permanent status as "hewers of wood and drawers of water." This decree, enforced by Joshua, condemned them to perpetual servitude, integrating their menial labor directly into the daily operations of the Israelite community and, crucially, the sacrificial system of the LORD's altar. This enduring status underscored the lasting consequences of their cunning while simultaneously demonstrating God's sovereign ability to weave human error into His redemptive purposes, ensuring that even this coerced service ultimately contributed to the sacred life of His chosen people.
Context
Literary Context
Joshua 9:27 serves as the concluding statement to the pivotal narrative of the Gibeonite deception, which spans from Joshua 9:3 to this verse. Immediately preceding it, Joshua pronounces the curse upon the Gibeonites for their deceit, condemning them to their perpetual servitude as "hewers of wood and drawers of water" (Joshua 9:23). The Israelites, despite discovering the deception, were bound by their oath, a critical point emphasized in Joshua 9:18-20. This narrative is strategically placed after Israel's decisive victories at Jericho and Ai, highlighting a moment of vulnerability and a lapse in seeking divine counsel, which contrasts sharply with the earlier strict adherence to God's commands regarding the destruction of Canaanite peoples (Deuteronomy 7:1-6). The Gibeonite episode thus functions as a significant turning point, demonstrating the complexities of covenant faithfulness and the enduring consequences of human action within God's overarching plan for the conquest of Canaan.
Historical & Cultural Context
The command to utterly destroy the inhabitants of Canaan was a unique, divinely-mandated judgment against peoples whose wickedness had reached its full measure (Genesis 15:16). Making covenants with them was strictly forbidden (Exodus 23:32). The Gibeonites, a Hivite people, were indigenous to Canaan and therefore subject to this command. Their deception, involving worn-out provisions and clothing, was a clever ruse designed to mimic a long journey from a distant land, a common diplomatic tactic in the ancient Near East to avoid conflict. In this cultural milieu, oaths and treaties, especially those invoked in the name of a deity, were considered sacred and binding, even if obtained through fraud. Breaking such an oath was believed to incur divine wrath. The concept of perpetual servitude for conquered peoples was also common, often as a less severe alternative to complete annihilation, allowing the victors to benefit from their labor. The "place which he should choose" refers to the future central sanctuary of Israel, which would eventually be established in Jerusalem, underscoring the long-term integration of the Gibeonites' service into Israel's national worship.
Key Themes
The Gibeonite narrative, culminating in this verse, powerfully illustrates several key themes. Firstly, it underscores the sanctity of oaths and covenants, even when made under duress or deception. Israel's commitment to their word, despite the Gibeonites' trickery, highlights the profound importance of integrity before God (Numbers 30:2). Secondly, the story showcases the consequences of human error and the failure to seek divine counsel. The Israelites' haste in making the treaty without consulting the LORD (Joshua 9:14) led to a binding commitment that complicated their mission. Thirdly, it reveals God's sovereign providence and justice; despite Israel's misstep, God's plan was not thwarted. The Gibeonites, though spared from destruction, were subjected to a form of judgment that simultaneously served Israel's needs and, crucially, the needs of the sanctuary, thus integrating them into the very fabric of Israel's worship life. This demonstrates God's ability to redeem even imperfect human choices for His ultimate purposes, ensuring that even the "hewers of wood and drawers of water" contributed to the sacred life of the nation.
Exposition and Analysis
Key Word Analysis
From the primitive root meaning "to chop or carve wood," this term, paired with "drawers," forms an idiomatic expression for the lowest and most menial forms of labor. "Hewers of wood" specifically refers to the arduous task of felling trees and chopping logs, essential for fuel, construction, and especially for the altar fires. This role highlights the physical demands and humble nature of the Gibeonites' perpetual servitude.
This term denotes the entire assembly of Israel, the community of God's people. The Gibeonites' service was not merely for individuals but for the collective body of Israel, implying a communal benefit and a formal integration into the national life, albeit at its lowest rung. Their labor supported the logistical needs of the entire nation as it journeyed and settled, particularly in providing resources for the central sanctuary and its associated activities.
Derived from the root "to sacrifice," an altar is the designated place for offerings to the LORD. This specific designation highlights the sacred nature of the Gibeonites' servitude. The wood they hewed was for the sacrificial fires on the altar, and the water they drew was for the purification rituals associated with the tabernacle/temple service. This implies that despite their deceptive entry into Israel, God's providence ensured their forced labor would ultimately serve His divine purposes, enabling the continuous functioning of the sacrificial system.
Verse Breakdown
"And Joshua made them that day hewers of wood and drawers of water"
This clause establishes the immediate and decisive action taken by Joshua, confirming the Gibeonites' new, permanent status. The phrase "that day" emphasizes the swift implementation of the decree following the discovery of their deceit, marking a definitive shift in their existence from independent inhabitants to perpetual servants. Their role is specifically defined by the two most basic and physically demanding tasks, symbolizing their subjugation and the loss of their former autonomy and status.
"for the congregation, and for the altar of the LORD"
This specifies the beneficiaries and purpose of their servitude. Their labor was not merely punitive but functional, serving both the practical needs of the entire Israelite community ("the congregation") and, more significantly, the sacred requirements of divine worship ("for the altar of the LORD"). This dual purpose underscores the integration of their forced labor into the very core of Israelite life and religious practice, providing essential resources for daily living and, crucially, for the sacrificial system that mediated Israel's relationship with God.
"even unto this day, in the place which he should choose"
This concluding phrase emphasizes the enduring nature of Joshua's decree and its future implications. "Even unto this day" indicates that this arrangement persisted for a significant period, likely up to the time the Book of Joshua was written or compiled, attesting to the lasting impact of the Gibeonite covenant and its consequences. "In the place which he should choose" refers to the future central sanctuary that God would designate for His name (e.g., Deuteronomy 12:5). This highlights God's sovereign hand in directing the Gibeonites' service towards the permanent site of Israel's worship, ensuring their labor would continue to support the sacred rituals at the Tabernacle and later the Temple.
Literary Devices
The primary literary device at play in Joshua 9:27 is Idiom, specifically the phrase "hewers of wood and drawers of water." This is a well-established proverbial expression throughout the Old Testament (e.g., Deuteronomy 29:11), immediately conveying a sense of the lowest, most menial, and laborious form of servitude. Its use here efficiently communicates the Gibeonites' subjugated status without needing lengthy description. There is also an element of Irony in the narrative: the Gibeonites, through their clever deception, sought to preserve their lives and autonomy, yet their cunning ultimately led to a perpetual state of servitude, albeit one that ironically brought them into close proximity to the sacred worship of the LORD. Furthermore, the phrase "even unto this day" functions as a Narrative Frame Device, indicating that the writer is looking back from a later time, confirming the long-term impact and historical veracity of Joshua's decree. This phrase grounds the ancient event in the contemporary reality of the original audience, emphasizing its lasting significance.
Theological and Thematic Connections
Joshua 9:27, though seemingly a simple statement of consequence, is rich with theological implications. It powerfully illustrates God's sovereignty, demonstrating His ability to weave human error and even deception into His overarching redemptive plan. While Israel failed to inquire of the Lord before making the covenant, God honored the sanctity of their oath, yet also ensured that the Gibeonites' presence and labor served His purposes for the nation and its worship. This highlights the paradox of divine faithfulness meeting human fallibility, where justice is meted out (servitude for deceit) but also mercy is extended (sparing their lives), all while ensuring that the practical needs of the "congregation" and "altar" are met. The Gibeonites' forced integration into Israel's life, particularly their role in supporting the sanctuary, foreshadows a broader theme of gentile inclusion, albeit initially in a subservient role, within God's people.
Reflection and Application
Joshua 9:27 offers profound lessons for believers navigating life's complexities. It serves as a potent reminder of the enduring consequences of our choices, particularly when we act without seeking divine counsel. The Gibeonites' deception secured their lives but bound them to a life of perpetual servitude, illustrating that even "successful" cunning carries a heavy price. For us, this underscores the importance of integrity and truthfulness in all our dealings, trusting that God's way is always superior to human manipulation. Furthermore, the verse beautifully illustrates God's sovereign ability to redeem even our mistakes and the unintended consequences of others' actions. The Gibeonites' menial labor, though forced, was consecrated by its service to the "altar of the LORD." This challenges us to find purpose and dignity in every form of service, no matter how humble or overlooked it may seem. All work done for the glory of God and the good of His "congregation" holds eternal value. It encourages us to embrace humility, recognizing that true significance often lies not in status or recognition, but in faithful, consistent service to God and His people, even in the most basic tasks.
Questions for Reflection
FAQ
Was the Gibeonites' punishment fair, given that they were trying to save their lives?
From a human perspective, the Gibeonites' actions were a desperate attempt at self-preservation in the face of a divinely commanded conquest. However, from God's perspective and within the context of the covenant, the punishment was a just consequence of their deception and a reaffirmation of the sanctity of oaths. The Israelites were under strict command not to make covenants with the inhabitants of Canaan (Exodus 23:32; Deuteronomy 7:1-6), and the Gibeonites' trickery exploited Israel's failure to consult the Lord (Joshua 9:14). While their lives were spared (a mercy), their freedom and status were forfeited. Their perpetual servitude as "hewers of wood and drawers of water" was a form of judgment that also served to integrate them into Israelite society in a way that upheld the covenant and provided necessary labor for the community and the sanctuary. It was a consequence that balanced divine judgment with the honoring of a sworn oath.
Christ-Centered Fulfillment
Joshua 9:27, with its depiction of the Gibeonites' humble yet essential service to the congregation and the altar, finds profound Christ-centered fulfillment. The Gibeonites, as outsiders brought into Israel through a flawed covenant, foreshadow the ultimate inclusion of the Gentiles into God's people through the perfect covenant established by Christ. Their assigned role as "hewers of wood and drawers of water" for the altar points to the foundational, yet often unseen, work required for worship and sacrifice. This resonates with Christ's own life of humble service, as He "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). He is the true "Lamb of God" (John 1:29) whose ultimate sacrifice on the "altar" of the cross fulfilled all the requirements of the Law and made a way for all, Jew and Gentile, to draw near to God. Just as the Gibeonites provided the wood for the physical altar, Christ, through His obedient life and sacrificial death, provided the means for spiritual worship and access to God. Furthermore, the "place which he should choose" ultimately points to Christ Himself as the true temple (John 2:19-21), where all true worship is offered. Through Him, believers, regardless of their past or origin, are no longer "foreigners and strangers, but fellow citizens with God's people and members of God's household" (Ephesians 2:19), called to serve Him not out of forced servitude, but out of grateful love, contributing to the building up of His spiritual temple (1 Peter 2:5).