Joshua 9:4

KJV

They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;

KJV (with Strong's)

They did work {H6213} wilily {H6195}, and went {H3212} and made as if they had been ambassadors {H6737}, and took {H3947} old {H1087} sacks {H8242} upon their asses {H2543}, and wine {H3196} bottles {H4997}, old {H1087}, and rent {H1234}, and bound up {H6887};

Complete Jewish Bible

they developed a clever deception: they made themselves look as if they had been on a long journey by putting old sacks on their donkeys and taking used wineskins that had burst and been mended back together.

Berean Standard Bible

acted deceptively and set out as envoys, carrying on their donkeys worn-out sacks and old wineskins, cracked and mended.

American Standard Version

they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine-skins, old and rent and bound up,

Commentary

### SUMMARY
Joshua 9:4 vividly portrays the Gibeonites' meticulously crafted deception, a pivotal moment in the Israelite conquest of Canaan. Faced with Israel's formidable, divinely-backed military might, this Hivite city chose cunning over conflict, fabricating an elaborate pretense of being weary ambassadors from a distant land. The verse details their calculated use of deliberately worn-out provisions and attire, setting the stage for a critical failure of discernment on Israel's part and highlighting the profound dangers of superficial judgment and the indispensable need for divine counsel.

### CONTEXT
* **Literary Context:** Joshua 9:4 is strategically positioned following Israel's awe-inspiring victories at [Jericho](/joshua/6 "Joshua 6 - The Fall of Jericho") and [Ai](/joshua/8 "Joshua 8 - The Conquest of Ai"), which had instilled widespread terror among the Canaanite inhabitants. While other kings formed a united league to resist Israel's advance, as detailed in [Joshua 9:1-2](/joshua/9-1 "Joshua 9:1-2 - Canaanite Kings Form a League"), the Gibeonites, a powerful Hivite city, opted for a contrasting, non-military strategy. This verse initiates the detailed account of their sophisticated ruse, which culminates in a deceptive covenant with Joshua and the leaders of Israel, a narrative that profoundly impacts subsequent events and underscores the severe consequences of failing to seek divine guidance, as explicitly revealed in [Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Inquire of the Lord"). The Gibeonites' actions here directly lead to their unique status within Israel, a status that would later involve Israel in their conflicts, as seen in [Joshua 10](/joshua/10 "Joshua 10 - The Battle of Gibeon").

* **Historical & Cultural Context:** The broader historical backdrop is the Israelite conquest of Canaan, a campaign divinely mandated by God to dispossess the existing inhabitants due to their profound idolatry and moral depravity (cf. [Deuteronomy 9:5](/deuteronomy/9-5 "Deuteronomy 9:5 - God's Judgment on the Nations")). Crucially, the command of *herem* (utter destruction) applied to the peoples within the promised land, as outlined in passages like [Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - Command to Destroy the Canaanites"). The Gibeonites, acutely aware of Israel's divine mandate and recent military successes, understood that direct confrontation would lead to their annihilation. In the ancient Near East, diplomatic envoys were common, and their appearance—including clothing, provisions, and the condition of their equipment—often conveyed their status, the nature of their mission, and the length of their journey. The Gibeonites expertly exploited this cultural understanding, meticulously preparing their disguise to appear as if they had traveled from a land far beyond the reach of Israel's conquest, thereby hoping to circumvent the divine command and secure their survival.

* **Key Themes:** The central theme introduced in [Joshua 9:4](/joshua/9-4 "Joshua 9:4 - The Gibeonites' Deception") is **deception and cunning**. The Gibeonites "did work wilily," demonstrating a deliberate and sophisticated strategy of guile to secure their survival. This act is driven by a profound sense of **fear and self-preservation** in the face of Israel's overwhelming, divinely-backed power, a fear that had spread throughout the land (cf. [Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Confession of Fear")). The verse also highlights **the power of appearance**, as the Gibeonites meticulously crafted visual cues—old sacks, worn wineskins, and mended garments (mentioned in [Joshua 9:5](/joshua/9-5 "Joshua 9:5 - More Details of the Gibeonites' Disguise"))—to convey a fabricated reality of a long, arduous journey. This theme underscores the danger of relying solely on superficial evidence and foreshadows the Israelites' critical failure of **discernment**, leading to a hasty covenant that violated God's explicit commands regarding the inhabitants of Canaan (cf. [Exodus 23:32](/exodus/23-32 "Exodus 23:32 - No Covenant with Inhabitants")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wilily (Hebrew, _ʻormâh'_):** The KJV phrase "They did work wilily" translates the Hebrew noun `ʻormâh` (H6195), which denotes trickery, guile, or cunning. While the root can sometimes carry a positive connotation, implying prudence or wisdom (as in [Proverbs 12:16](/proverbs/12-16 "Proverbs 12:16 - The Prudent Man")), in this context, it is unequivocally used in a negative sense, signifying deceitful cleverness and artifice. It describes a deliberate, calculated effort to mislead and manipulate, rather than an accidental or passive act of trickery. The Gibeonites' actions are portrayed as a sophisticated, pre-meditated scheme, designed to achieve their objective through indirect means.
* **Bottles (Hebrew, _nôʼd'_):** This refers to wineskins, specifically `nôʼd` (H4997), which were typically made from animal hides (such as goatskins). These skins were essential for storing and transporting liquids like wine. The description "old, and rent, and bound up" is crucial. Old wineskins would become brittle and crack with age and extensive use, requiring mending ("bound up") to remain functional. This detail, along with the "old sacks," was a key component of the Gibeonites' visual narrative, designed to convincingly portray the immense distance and hardship of their supposed journey, making their fabricated story believable.

#### Verse Breakdown
* **"They did work wilily":** This opening clause immediately establishes the Gibeonites' intentionality and methodology. Their actions were not impulsive but were the result of a deliberate, well-conceived plan rooted in cunning and artifice. It sets the tone for the entire encounter, highlighting the deceptive nature of their approach and their strategic intelligence in avoiding direct confrontation.
* **"and went and made as if they had been ambassadors":** This specifies the particular form their deception took. They adopted the guise of official envoys or representatives from a foreign land, a common practice in the ancient world for establishing treaties or diplomatic relations. This pretense was designed to initiate dialogue with Israel's leaders and bypass the direct military confrontation that would have been their certain doom, presenting themselves as worthy of diplomatic engagement rather than military conquest.
* **"and took old sacks upon their asses":** This describes the first tangible element of their elaborate disguise. The "old sacks" (likely for carrying provisions or goods) placed on their donkeys (asses) were chosen to visually communicate the impression of a long, arduous journey. New, sturdy sacks would have contradicted their story; the worn-out appearance was critical to their fabricated narrative, signaling extensive travel and hardship.
* **"and wine bottles, old, and rent, and bound up;":** This provides further, highly specific details of their props, reinforcing the visual evidence of their supposed distant origin and difficult travels. The wineskins being "old," "rent" (torn), and "bound up" (mended) served as compelling evidence of extensive use and the passage of time on a journey that would have caused such wear and tear. These details were carefully selected to make their story believable and to elicit sympathy and credulity from the Israelites.

#### Literary Devices
Joshua 9:4 is rich in literary techniques that enhance its narrative impact and underscore its theological implications. The most prominent device is **Deception**, which forms the very core of the Gibeonites' strategy and the central conflict of the passage. Their entire presentation is a meticulously constructed lie, designed to mislead the Israelites. This deception is powerfully supported by **Symbolism**, where the "old sacks," "old, rent, and bound up wine bottles," and worn-out sandals (mentioned in the subsequent verse) are not merely functional items but serve as potent symbols of a fabricated reality. They are visual cues, carefully chosen props designed to communicate a false narrative of a long, arduous journey from a distant land. The narrative also employs **Dramatic Irony**, as the reader is made privy to the Gibeonites' cunning and their true identity, while Joshua and the Israelite leaders remain oblivious to the deceit. This creates significant tension and anticipation, as the reader foresees the impending error of the Israelites. Furthermore, the Gibeonites' actions **Foreshadow** the critical failure of discernment on the part of Israel, setting the stage for their hasty covenant and the subsequent consequences, which underline the paramount importance of seeking divine counsel before making significant decisions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:4 introduces the pervasive theme of deception, which is a recurring motif throughout biblical narrative and theological discourse. The Gibeonites' cunning act serves as a stark reminder of humanity's capacity for guile and the dangers of relying solely on outward appearances. Theologically, this event highlights the vital importance of discernment, particularly for those in leadership, and the imperative to seek divine wisdom rather than trusting in human perception or shrewdness. Israel's subsequent failure to inquire of the Lord before making a covenant with the Gibeonites ([Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Inquire of the Lord")) underscores a profound theological principle: God's counsel is indispensable for navigating complex situations and avoiding grievous errors. This narrative implicitly contrasts human cunning with divine truth and wisdom, urging believers to align their decisions with God's revealed will and to recognize that true security and blessing come from obedience, not from clever circumvention of divine commands.

* [Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Failure to Inquire of the Lord")
* [Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - Lying Lips are an Abomination to the Lord")
* [Ephesians 4:25](/ephesians/4-25 "Ephesians 4:25 - Speak Truth to One Another")

### REFLECTION AND APPLICATION
Joshua 9:4 offers timeless lessons for believers today, primarily emphasizing the critical need for discernment in a world often characterized by superficiality and deceit. Just as the Gibeonites meticulously crafted an illusion, we too encounter situations where appearances can be misleading, whether in personal relationships, business dealings, or even spiritual matters. This narrative challenges us to look beyond the surface, to question what seems too good to be true, and to avoid making hasty judgments based solely on initial impressions or persuasive presentations. The Israelites' failure to consult God before entering into a binding agreement serves as a powerful cautionary tale, reminding us that even in moments of great success and confidence, reliance on human wisdom alone can lead to regrettable and long-lasting consequences. It compels us to cultivate a habit of prayerful inquiry, seeking God's wisdom through His Word and the Holy Spirit, especially when faced with significant decisions or propositions that seem to bypass established principles. Our spiritual maturity is often measured by our ability to discern truth from falsehood, and this requires a humble dependence on divine guidance that prioritizes God's will above all else.

#### Questions for Reflection
* **In what areas of my life am I most susceptible to being misled by appearances or persuasive presentations?**
* **What are the "old sacks and wine bottles" in contemporary society that might deceive us into making unwise decisions?**
* **How can I actively cultivate a greater spirit of discernment and a habit of seeking God's counsel before acting?**
* **What are the potential long-term consequences of making hasty decisions without prayerful consideration or consulting biblical principles?**

### FAQ
**Why did the Gibeonites resort to such an elaborate deception instead of fighting or fleeing?**

Answer: The Gibeonites' motivation was primarily self-preservation in the face of Israel's overwhelming military success and their divinely-backed mandate to utterly destroy the inhabitants of Canaan (the *herem* command, as seen in [Deuteronomy 7:2](/deuteronomy/7-2 "Deuteronomy 7:2 - Command to Destroy the Canaanites")). They had witnessed the fall of fortified cities like [Jericho](/joshua/6 "Joshua 6 - The Fall of Jericho") and [Ai](/joshua/8 "Joshua 8 - The Conquest of Ai"), and understood that direct military resistance would be futile and lead to their complete annihilation. Fleeing might have offered a temporary reprieve but no guarantee of long-term survival or security. Their elaborate deception was a shrewd, calculated risk, designed to circumvent the *herem* command by presenting themselves as non-Canaanites from a distant land, thereby making a covenant with Israel a viable option for survival that offered a semblance of peace and continued existence.

### CHRIST-CENTERED FULFILLMENT
The cunning deception of the Gibeonites in [Joshua 9:4](/joshua/9-4 "Joshua 9:4 - The Gibeonites' Deception"), and Israel's subsequent failure to discern the truth, profoundly foreshadows the ultimate revelation of truth in Jesus Christ. While the Gibeonites sought life through guile and a fabricated identity, Christ is the embodiment of truth, declaring, "I am the way, the truth, and the life" ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, Truth, and Life")). He is the true Ambassador and Mediator, sent from the Father not with old sacks and mended wineskins to deceive, but with divine authority and unblemished purity, to establish a genuine and eternal covenant based on grace and truth ([John 1:17](/john/1-17 "John 1:17 - Grace and Truth Came Through Jesus Christ")). Unlike the Gibeonites who sought to save their physical lives through a lie, Christ willingly laid down His life, becoming the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering spiritual life and reconciliation through His truth and sacrifice. The Israelites' error in Joshua 9 highlights the danger of relying on human perception and failing to inquire of the Lord; conversely, Christ consistently demonstrated perfect discernment, seeing through human facades and exposing hypocrisy (e.g., [Matthew 23](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees")). He calls His followers to be people of truth, to "put on the new self, created after the likeness of God in true righteousness and holiness" ([Ephesians 4:24](/ephesians/4-24 "Ephesians 4:24 - Put on the New Self")), rather than resorting to the deceptive practices of the old self or the fallen world. Thus, the Gibeonites' desperate act of self-preservation through deceit stands in stark contrast to Christ's self-giving love and the liberating power of His truth, which offers genuine and eternal salvation and calls believers to walk in integrity.

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

Mark 2:22

And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

Luke 16:8

And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.

Matthew 10:16

¶ Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.

Luke 5:37

And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.

Luke 5:38

But new wine must be put into new bottles; and both are preserved.

Genesis 34:13

And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

1 Kings 20:31

¶ And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.