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Commentary on Joshua 9 verses 3–14
Here, I. The Gibeonites desire to make peace with Israel, being alarmed by the tidings they heard of the destruction of Jericho, Jos 9:3. Other people heard those tidings, and were irritated thereby to make war upon Israel; but the Gibeonites heard them and were induced to make peace with them. Thus the discovery of the glory and grace of God in the gospel is to some a savour of life unto life, but to others a savour of death unto death, Co2 2:16. The same sun softens wax and hardens clay. I do not remember that we read any where of a king of Gibeon. Had their government been at this time in a single person, perhaps his heart would have been too high to yield to Israel, and he would have joined with the rest of the kings against Israel. But these four united cities (mentioned Jos 9:17) seem to have been governed by elders, or senators (Jos 9:11), who consulted the common safety more than their own personal dignity. The inhabitants of Gibeon did well for themselves. We have,
II. The method they took to compass it. They knew that all the inhabitants of the land of Canaan were to be cut off; perhaps they had some spies in the congregation at Ebal, when the law was read, who observed and brought them notice of the command given to Israel (Deu 7:1-3), that they should show no mercy to the Canaanites, give them no quarter in battle, which made them afraid of fighting them, and that they should make no covenant with them, which made them despair of gaining any advantage by treating with them; and therefore there was no way of saving their lives from the sword of Israel unless they could, by disguising themselves, make Joshua believe that they came from some very country, which the Israelites were not commanded to make war upon nor forbidden to make peace with, but were particularly appointed to offer peace to, Deu 20:10, Deu 20:15. Unless they could be admitted under this notion, they saw there was but one way with them: they must submit to the fate of Jericho and Ai. Though the neighbouring princes knew that all the men thereof were mighty (Jos 10:2), and they knew it themselves, yet they durst not contend with Israel, who had an Almighty God on their side. This therefore is the only game they have to play, and observe,
1.They play it very artfully and successfully. Never was any such thing more craftily managed.
(1.)They come under the character of ambassadors from a foreign state, which they thought would please the princes of Israel, and make them proud of the honour of being courted by distant countries: we find Hezekiah fond of those that came to him from a far country (Isa 39:3); they were not used to be thus courted.
(2.)They pretended to have undergone the fatigues of a very long journey, and produced what passed for an ocular demonstration of it. It should seem it was then usual for those that undertook long journeys to take with them, as we do now for long voyages, all manner of provision in kind, the country not being furnished as ours is now with houses of entertainment, for the convenience of which, when we have occasion to make use of them, we have reason to be very thankful. Now they here pretended that their provision, when they brought it from home, was fresh and new, but now it appeared to be old and dry, whereas it might well be presumed they had not loitered, but made the best of their way; so that hence it must be inferred that they came, as they said they did, from a very far country: their sacks or portmanteaus were old; the wine was all drunk, and the bottles in which it had been were broken; their shoes and clothes were worse than those of the Israelites in forty years, and their bread was mouldy, Jos 9:4, Jos 9:5, and again, Jos 9:12, Jos 9:13. Thus God's Israel have often been deceived and imposed upon with a show of antiquity. But (as bishop Hall expresses it) errors are never the older for being patched, and so seeming old; but those that will be caught with this Gibeonitish stratagem prove they have not consulted with God. And thus there are those who make themselves poor with the badges of want and distress and yet have great riches (Pro 13:7), or at least have no need of relief, by which fraud charity is misplaced and diverted from those that are real objects of it.
(3.)When they were suspected, and more strictly examined as to whence they came, they industriously declined telling the name of their country, till the agreement was settled. [1.] The men of Israel suspected a fraud (Jos 9:7): "Peradventure you dwell among us, and then we may not, we must not, make any league with you." This might have discouraged the Gibeonites from urging the matter any further, concluding that if the peace were made the Israelites would not think themselves obliged to keep it, having thus solemnly protested against it in case they dwelt among them; but, knowing that there was no hope at all if they stood it out, they bravely ventured a submission. "Who knows but the people of Israel may save us alive, though thus inveigled into a promise; and if we tell them at last we shall but die." [2.] Joshua put the questions to them, Who are you? and whence come you? He finds himself concerned to stand upon his guard against secret fraud as well as against open force. We in our spiritual warfare must stand against the wiles of the devil, remembering he is a subtle serpent as well as a roaring lion. In all leagues of relation and friendship we must first try and then trust, lest we repent at leisure agreements made in haste. [3.] They would not tell whence they came; but still repeat the same thing: We have come from a very far country, Jos 9:9. They will have it thought that it is a country Joshua knows nothing of nor ever heard of, and therefore would be never the wiser if they should tell him the name of it.
(4.)They profess a respect for the God of Israel, the more to ingratiate themselves with Joshua, and we charitably believe they were sincere in this profession: "We have come because of the name of the Lord thy God (v. 9), because of what we have heard of that name, which has convinced us that it is above every name, and because we have a desire towards that name and the remembrance of it, and would gladly come under its protection."
(5.)They fetch their inducements from what had been done some time before in Moses's reign, the tidings whereof might easily be supposed ere this to have reached distant regions, the plagues of Egypt and the destruction of Sihon and Og (v. 9, 10), but prudently say nothing of the destruction of Jericho and Ai (though this was the true inducement, v. 3), because they will have it supposed that they came from home long before those conquests were made. We need not be long to seek for reasons why we should submit to the God of Israel; we may be furnished either with new or old, which we will.
(6.)They make a general submission - We are our servants; and humbly sue for a general agreement - Make a league with us, v. 11. They insist not upon terms, but will be glad of peace upon any terms; nor will the case admit of delays, lest the fraud be discovered; they would fain have the bargain struck up immediately; if Joshua will but make a league with them, they have all they come for, and they hope their ragged clothes and clouted shoes will be no exception against them. God and Israel reject none for their poverty. But,
2.There is a mixture of good and evil in their conduct. (1.) Their falsehood cannot be justified, nor ought it to be drawn into a precedent. We must not do evil that good may come. Had they owned their country but renounced the idolatries of it, resigning the possession of it to Israel and themselves to the God of Israel, we have reason to think Joshua would have been directed by the oracle of God to spare their lives, and they needed not to have made these pretensions. It is observable that when they had once said, We have come from a far country (Jos 9:6), they found themselves necessitated to say it again (Jos 9:9), and to say what was utterly false concerning their bread, their bottles, and their clothes (Jos 9:12, Jos 9:13), for one lie is an inlet to another, and that to a third, and so on. The way of that sin is down-hill. But, (2.) Their faith and prudence are to be greatly commended. Our Lord commended even the unjust steward, because he had done wisely and well for himself, Luk 16:8. In submitting to Israel, they submitted to the God of Israel, which implied a renunciation of the god they had served, a resignation to the laws of true religion. They had heard enough to convince them of the infinite power of the God of Israel, and thence might infer his other perfections of wisdom and goodness; and how can we do better for ourselves than surrender at discretion to infinite wisdom, and cast ourselves upon the mercy of a God of infinite goodness. The submission of these Gibeonites was the more laudable because it was, [1.] Singular. Their neighbours took another course, and expected they should join with them. [2.] Speedy. They did not stay till Israel had besieged their cities; then it would have been too late to capitulate; but when they were at some distance they desired conditions of peace. Thy way to avoid a judgment is to meet it by repentance. Let us imitate these Gibeonites, and make our peace with God in the rags of humiliation, godly sorrow, and mortification, so our iniquity shall not be our ruin. Let us be servants to Jesus, our blessed Joshua, and make a league with him and the Israel of God, and we shall live.
“In my father’s house are many mansions,” says the Word of God. Yet even the resurrection of the dead will not exhibit an equal glory of those rising again, for “there is one flesh of birds, another of cattle, and even another of fish. There are both heavenly bodies and earthly bodies; but the glory of heavenly things is one thing, that of the earthly, another. One glory of the sun, another glory of the moon, another glory of the stars. Star differs from star in glory; thus also, the resurrection of the dead.”4Therefore, many differences of those who come to salvation are depicted. Whence even now I think those Gibeonites, whose history has been recited, are a certain small portion of those who must be saved but in such a manner that they are not saved apart from the branding of some mark. For you see how they are condemned to become “hewers of wood” or “bearers of water” for the service of the people and for the ministry of the altar of God, because they indeed approached the sons of Israel with deceit and cunning, “clothed in old garments and shoes” and “carrying food of aged bread.” Therefore, these persons come to Jesus [Joshua] with all their aged things and greatly beg of him that they may be saved.
Something such as this seems to me to be displayed in their figure. There are in the church certain ones who believe in God, have faith in God, and acquiesce in all the divine precepts. Furthermore, they are conscientious toward the servants of God and desire to serve them, for they also are fully ready and prepared for the furnishing of the church or for the ministry. But, in fact, they are completely disgusting in their actions and particular habit of life, wrapped up with vices and not wholly “putting away the old self with its actions.” Indeed they are enveloped in ancient vices and offensive faults, just as those persons were covered over with old garments and shoes. Apart from the fact that they believe in God and seem to be conscientious toward the servants of God or the worship of the church, they make no attempt to correct or alter their habits. For those, therefore, our Lord Jesus certainly permits salvation, but their salvation itself, in a certain measure, does not escape a note of infamy.
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SUMMARY
Joshua 9:3 introduces the Gibeonites, a Hivite people, who, upon learning of Israel's decisive and divinely-backed victories at Jericho and Ai, devise a cunning strategy to preserve themselves. This verse marks a pivotal moment in the conquest narrative, signaling a shift from direct military confrontation to a significant deception that will test Israel's discernment and obedience to God's commands concerning covenants with the inhabitants of Canaan. It underscores the widespread impact of God's power demonstrated through Israel's military success and sets the stage for a critical encounter that highlights both human fear and ingenuity, as well as the profound consequences of failing to seek divine counsel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 9:3 effectively employs Foreshadowing and Contrast. The verse acts as a clear Foreshadowing of the elaborate deception that will unfold in the remainder of the chapter. By stating that the Gibeonites "heard" of Israel's actions, the text immediately primes the reader for a specific, non-military response from this group, building anticipation for their cunning plan. This sets up the narrative tension between God's clear command to destroy the Canaanites and the Gibeonites' attempt to circumvent it. Furthermore, the verse uses Contrast to highlight the unique reaction of the Gibeonites compared to the broader Canaanite response. While Joshua 9:1-2 describes other kings forming a united confederacy to "fight with Joshua and with Israel," the Gibeonites choose a radically different path: deception and negotiation. This contrast underscores their distinct strategy and sets them apart from the general opposition, making their story particularly significant in the narrative of the conquest.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:3 powerfully illustrates the pervasive nature of God's reputation and the varied human responses to His manifest power. The news of God's mighty acts, particularly through the miraculous victories at Jericho and Ai, spread far beyond the immediate battlefields, instilling fear and awe among the inhabitants of Canaan. This widespread recognition of Yahweh's power serves as a testimony to His sovereignty and His active presence in the affairs of humanity, fulfilling His promise to put the dread of Israel upon the nations. However, the Gibeonites' response—deception rather than repentance or submission—highlights a crucial theological point: while God's power can evoke fear, that fear does not automatically lead to saving faith or obedience. It can instead prompt manipulative strategies for self-preservation, underscoring the human tendency to rely on cunning rather than divine grace. This verse also implicitly connects to the broader biblical theme of discernment and the dangers of making covenants without seeking God's counsel, a lesson Israel would learn painfully, demonstrating the importance of relying on divine wisdom over human appearances.
REFLECTION AND APPLICATION
Joshua 9:3 serves as a profound reminder that the impact of God's work often precedes direct encounter, and the fame of His power can spread far and wide. Just as the Gibeonites heard of God's might through Israel's actions, our lives and the collective witness of the church can broadcast the reality of God to those around us, even before they hear a direct sermon. This challenges us to live in a way that authentically reflects the power and character of God, understanding that our obedience and His accompanying blessings can serve as a powerful testimony to a watching world. The Gibeonites' reaction, born of fear leading to deceit, also offers a cautionary tale: when confronted with overwhelming truth or power, human beings can resort to desperate and manipulative measures if they do not channel their fear into seeking God's wisdom and mercy. This underscores the vital importance of discerning truth, exercising spiritual vigilance, and, crucially, seeking divine counsel through prayer and God's Word before making critical decisions, especially when faced with seemingly advantageous but unverified propositions. Our ultimate trust must be in God's guidance, not in our own shrewdness or the appearances presented by others, for true security is found only in His perfect will.
Questions for Reflection
FAQ
Why were the Gibeonites so afraid of Israel, unlike other Canaanite kings?
Answer: The Gibeonites' fear stemmed from the specific and devastating nature of Israel's recent victories, particularly the miraculous fall of Jericho and the subsequent conquest of Ai. Unlike typical military victories, the destruction of Jericho was clearly supernatural, demonstrating that Israel was backed by an incredibly powerful deity. This instilled a unique level of dread that led the Gibeonites to believe direct confrontation was futile. While other kings formed a confederacy to fight (Joshua 9:1-2), the Gibeonites, likely assessing the overwhelming odds and the divine backing of Israel, opted for a survival strategy based on deception rather than open warfare. Their fear was not just of Israel's army, but of the God who fought for Israel, whose fame had spread throughout the land.
CHRIST-CENTERED FULFILLMENT
Joshua 9:3, in its depiction of the Gibeonites' reaction to the spreading fame of Joshua's victories, powerfully foreshadows the widespread impact of the fame of Jesus Christ and the varied responses to His power and authority. Just as the Gibeonites "heard" of Joshua's deeds, so too did many "hear" of Jesus' miraculous healings, authoritative teaching, and power over demons (Mark 1:28). This spreading fame often evoked fear, awe, and a range of responses from individuals and groups. Some, like the Gibeonites, responded with attempts at manipulation or self-preservation, seeking to engage with Jesus on their own terms rather than submitting to His divine authority (e.g., the Pharisees testing Him, Matthew 22:15-46). Others, however, responded with genuine faith and repentance, recognizing His true identity and seeking His mercy (Luke 7:36-50). Ultimately, while the Gibeonites secured a covenant through deceit, the new covenant established by Christ is founded on His perfect sacrifice and grace, offered freely to all who believe, not based on human cunning but on divine truth (Hebrews 8:6). Jesus is the true "Lamb of God who takes away the sin of the world" (John 1:29), and His fame is not merely of a conqueror, but of a Savior whose power is manifested in redemption and transformation, inviting a response of worship and surrender, not fear-driven schemes.