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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 9:4 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 and 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, 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. 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.
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 (Deuteronomy 9:5). Crucially, the command of herem (utter destruction) applied to the peoples within the promised land, as outlined in passages like Deuteronomy 7:2. 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 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 (Joshua 2:9-11). 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)—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 (Exodus 23:32).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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) 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.
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
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). They had witnessed the fall of fortified cities like Jericho and 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, 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). 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). 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, 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). 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), 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.