Joshua 9:6

KJV

And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us.

KJV (with Strong's)

And they went {H3212} to Joshua {H3091} unto the camp {H4264} at Gilgal {H1537}, and said {H559} unto him, and to the men {H376} of Israel {H3478}, We be come {H935} from a far {H7350} country {H776}: now therefore make {H3772} ye a league {H1285} with us.

Complete Jewish Bible

Then they went to Y'hoshua in the camp at Gilgal and said to him and the men of Isra'el, "We have come from a country far away. Now, make a covenant with us."

Berean Standard Bible

They went to Joshua in the camp at Gilgal and said to him and the men of Israel, “We have come from a distant land; please make a treaty with us.”

American Standard Version

And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We are come from a far country: now therefore make ye a covenant with us.

Commentary

### SUMMARY
Joshua 9:6 records the deceptive approach of the Gibeonites to Joshua and the Israelite leaders at their camp in Gilgal. Masquerading as weary travelers from a distant land, they strategically request a covenant of peace, aiming to circumvent the divine command for Israel to utterly destroy the inhabitants of Canaan. This pivotal moment sets the stage for a significant lapse in Israelite discernment, leading to an oath that would have lasting implications for their relationship with the Gibeonites and their obedience to God.

### CONTEXT
* **Literary Context:** This verse immediately follows the dramatic accounts of Israel's decisive victories over Jericho and Ai, which instilled widespread fear among the Canaanite nations (Joshua 6-8). The narrative in Joshua 9 shifts from open warfare to cunning deception, highlighting a new challenge for Israel. While the previous chapters emphasized God's miraculous power and Israel's obedience (or lack thereof, as seen at Ai), Joshua 9:6 introduces a test of Israel's spiritual discernment and adherence to God's specific instructions regarding the land's inhabitants. The Gibeonites' ruse is detailed in the preceding verses (Joshua 9:3-5), setting up their arrival and request in verse 6. The subsequent verses (Joshua 9:7-15) reveal Israel's initial skepticism, their failure to inquire of the Lord, and their eventual covenant with the Gibeonites, leading to the discovery of the deception and the subsequent dilemma.

* **Historical & Cultural Context:** Following the crossing of the Jordan River and the establishment of their base at [Gilgal](/joshua/4-19 "Joshua 4:19 - Israel Camps at Gilgal"), Israel was actively engaged in the conquest of Canaan, fulfilling God's command to dispossess and destroy the wicked inhabitants (e.g., [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - God's Command to Destroy the Nations")). This command specifically exempted nations "very far off" ([Deuteronomy 20:10-18](/deuteronomy/20-10 "Deuteronomy 20:10-18 - Laws of Warfare and Exemption")). The Gibeonites, a Hivite people, were in fact close neighbors, residing in a powerful city-state (Gibeon) and its associated towns (Chephirah, Beeroth, Kiriath-jearim, [Joshua 9:17](/joshua/9-17 "Joshua 9:17 - The Gibeonite Cities")). Recognizing the futility of military resistance against Israel's divinely-backed might, they resorted to an elaborate diplomatic deception. In the ancient Near East, treaties or "leagues" were solemn, binding agreements, often ratified by oaths and sacrifices, and considered sacred. Breaking such a covenant, even if entered into under false pretenses, carried severe consequences, often invoking divine judgment.

* **Key Themes:** Joshua 9:6 introduces several critical themes that resonate throughout the book of Joshua and beyond. The most prominent is **deception and cunning**, as the Gibeonites employ an elaborate ruse to secure their survival, highlighting the challenges Israel faced beyond direct military confrontation. This deception immediately brings to the forefront the theme of **discernment**, or the lack thereof, as Israel is presented with a situation requiring spiritual insight rather than mere tactical prowess. Their failure to "inquire of the Lord" ([Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel Fails to Inquire of the Lord")) becomes a cautionary tale. Furthermore, the verse underscores the **gravity of covenant-making** in the ancient world and within Israel's relationship with God. The request to "make ye a league with us" initiates a binding agreement that, despite its deceptive origins, Israel felt compelled to honor, demonstrating the sanctity of an oath even when made under duress. This incident also subtly foreshadows the ongoing struggle Israel would face with the remaining Canaanite populations and the temptations to compromise God's commands.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **League (Hebrew, _bĕrît'_):** This highly significant term in the Old Testament refers to a covenant, pact, or treaty. It denotes a solemn, binding agreement between two parties, often initiated by an oath and sometimes involving sacrifices or rituals. In this context, the Gibeonites are requesting a formal, legally and ritually recognized agreement that would grant them peace and protection from Israel's destructive campaign. The term carries immense theological weight, as God's relationship with Israel is primarily defined by the _bĕrît_ He established with Abraham, Moses, and later David, emphasizing faithfulness, obligations, and consequences. The Gibeonites' shrewdness lies in understanding the sanctity of such an agreement to the Israelites, especially given their covenant-keeping God.
* **Far Country (Hebrew, _ʾerets rāḥôq'_):** This phrase is central to the Gibeonites' deception. The Hebrew term _rāḥôq_ means "distant" or "far off." The Law of Moses distinguished between cities "very far off" from Israel, which could be offered terms of peace, and cities "of these nations" within Canaan, which were to be utterly destroyed ([Deuteronomy 20:10-18](/deuteronomy/20-10 "Deuteronomy 20:10-18 - Laws of Warfare")). By claiming to come from a "far country," the Gibeonites deliberately invoked this legal distinction, attempting to place themselves outside the scope of the divine ban (herem) against the Canaanite inhabitants. Their tattered clothes, worn-out sandals, and dry, moldy provisions were all props designed to substantiate this false claim of an arduous, long journey.

#### Verse Breakdown
* **"And they went to Joshua unto the camp at Gilgal":** This clause establishes the setting and the primary recipient of the Gibeonites' petition. Following the conquest of Jericho and Ai, [Gilgal](/joshua/5-9 "Joshua 5:9 - Gilgal, the Place of Circumcision") served as Israel's main base of operations and a significant religious center, where they had set up the twelve stones from the Jordan and performed circumcisions. Going "to Joshua" signifies their target: the leader appointed by God, who held the authority to make such a binding agreement. The direct approach indicates their confidence in their elaborate disguise and their understanding of Israel's leadership structure.
* **"and said unto him, and to the men of Israel":** The Gibeonites address not only Joshua but also "the men of Israel," implying the elders or leaders who would typically be involved in such a weighty decision-making process. This broad address ensures that their plea is heard by those who would collectively deliberate and potentially ratify a covenant, lending an air of legitimacy to their seemingly urgent request. It also sets the stage for the collective failure of Israel's leadership to seek divine counsel.
* **"We be come from a far country":** This is the core of the Gibeonites' deception. It is a direct, declarative statement designed to trigger the legal exemption for distant nations. This claim is a calculated lie, intended to manipulate Israel's adherence to God's law. The Gibeonites' entire appearance—their old clothes, patched sandals, and moldy bread—was crafted to corroborate this false narrative, creating a convincing facade of a long and arduous journey from outside Canaan.
* **"now therefore make ye a league with us":** This is the explicit request and the ultimate goal of the Gibeonites' elaborate charade. They are not asking for simple hospitality but for a formal, binding covenant of peace (_bĕrît_). This request is framed as a logical consequence of their supposed origin from a "far country," implying that they fall under the category of nations with whom Israel could make peace rather than wage war. The urgency implied by "now therefore" further presses the Israelites to act without thorough investigation.

#### Literary Devices
The narrative of Joshua 9:6 employs several significant literary devices. **Deception** is the most overt, as the Gibeonites meticulously craft a false identity and narrative to manipulate Israel. This deception is amplified by **Dramatic Irony**, where the reader is privy to the Gibeonites' true intentions and proximity, while Joshua and the Israelite leaders remain ignorant, creating tension and foreshadowing their impending error. The Gibeonites' elaborate disguise and fabricated story also serve as a form of **Foreshadowing**, hinting at the subtle, non-military challenges Israel will face in the conquest—challenges that test their spiritual discernment rather than their military might. The very act of seeking a "league" or covenant, a sacred concept in Israelite theology, sets up a profound **Theological Conflict** between the sanctity of an oath and the divine command for destruction, a conflict that Israel will grapple with in the ensuing narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:6 serves as a crucial turning point, illustrating the perils of human presumption and the vital necessity of divine counsel. Israel, fresh from miraculous victories, was confident in its military prowess but vulnerable to cunning. The Gibeonites' deception highlights that spiritual warfare isn't always overt; sometimes the greatest threats come disguised as opportunities or pleas for help. This episode underscores God's absolute sovereignty over the land and His commands, even when human actions seem to derail them. While Israel erred in not seeking God's will, the subsequent narrative reveals God's faithfulness to uphold the sanctity of an oath, even one made under duplicitous circumstances, demonstrating His commitment to covenant integrity.

* [Deuteronomy 20:10-18](/deuteronomy/20-10 "Deuteronomy 20:10-18 - Laws of Warfare")
* [Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel Fails to Inquire of the Lord")
* [Psalm 15:4](/psalms/15-4 "Psalm 15:4 - The Righteous Person Keeps Their Oath")

### REFLECTION AND APPLICATION
The Gibeonites' calculated deception in Joshua 9:6 offers a timeless lesson for believers today: not every opportunity or plea that comes our way is from God, and appearances can be profoundly misleading. In a world full of competing voices and agendas, the temptation to rely on our own wisdom, experience, or even "common sense" can be strong, especially when we feel confident or successful. However, this verse powerfully reminds us that even in moments of triumph, our greatest vulnerability can be a lack of spiritual discernment and a failure to seek God's specific guidance. Just as Israel was commanded to utterly destroy the Canaanites, believers are called to be separate from the world's corrupting influences. We must constantly be on guard against subtle deceptions that seek to compromise our walk with God or draw us into unholy alliances. The Gibeonites' appeal for a "league" mirrors the many "good" or "logical" propositions we face that, upon closer inspection, might lead us away from God's perfect will.

#### Questions for Reflection
* **In what areas of your life are you most prone to rely on your own judgment rather than seeking God's counsel?**
* **How can you cultivate greater spiritual discernment to recognize deception, even when it appears harmless or beneficial?**
* **What "leagues" or commitments might you be tempted to make without first inquiring of the Lord?**
* **How does Israel's error in this passage challenge your assumptions about success and spiritual vigilance?**

### FAQ

**What was the significance of Gilgal as Israel's camp?**

Answer: Gilgal was Israel's primary base of operations after crossing the Jordan River into Canaan. It held significant symbolic and spiritual importance. It was the place where the twelve stones from the Jordan were set up as a memorial ([Joshua 4:20-24](/joshua/4-20 "Joshua 4:20-24 - The Stones at Gilgal")), where the generation born in the wilderness was circumcised ([Joshua 5:2-9](/joshua/5-2 "Joshua 5:2-9 - Circumcision at Gilgal")), and where they celebrated the Passover ([Joshua 5:10-12](/joshua/5-10 "Joshua 5:10-12 - Passover at Gilgal")). It was a place of renewed covenant and dedication to the Lord, making it a fitting, yet ironic, location for the Gibeonites' deception, as it underscored Israel's spiritual vulnerability even in a place of divine presence.

**Why did Israel not inquire of the Lord before making a decision?**

Answer: Joshua 9:14 explicitly states, "And the men took of their victuals, and asked not counsel at the mouth of the Lord." This failure is attributed to their reliance on outward appearances and the Gibeonites' convincing charade. Perhaps the Israelites were weary of war, eager for a peaceful resolution, or simply overconfident after their recent victories at Jericho and Ai. Their oversight highlights a common human tendency to trust in what is seen or logically presented, rather than seeking divine wisdom, especially when a situation seems straightforward or advantageous. This omission proved to be a critical error with long-lasting consequences for Israel.

### CHRIST-CENTERED FULFILLMENT
The Gibeonites' desperate plea for a "league" in Joshua 9:6, born of deception to escape judgment, finds a profound Christ-centered fulfillment in the New Covenant. While the Gibeonites sought to avoid physical destruction through a false pretense, humanity, under the just judgment of God for sin ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")), is offered a genuine and eternal "league" or covenant of peace through Jesus Christ. He is the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") whose sacrifice on the cross provides the means for reconciliation, not through human cunning, but through divine grace ([Ephesians 2:8-9](/ephesians/2-8 "Ephesians 2:8-9 - Grace Through Faith")). Unlike the Gibeonites who approached with lies, believers are called to come to Christ in truth and repentance, acknowledging their desperate need for salvation. Jesus, as the [faithful High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), mediates a new covenant, not based on human oaths or deceptive appearances, but on His perfect obedience and atoning blood ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant")). This covenant offers true life and peace, transforming enemies of God into adopted children, fulfilling what the Gibeonites could only superficially seek: a lasting relationship of peace and security, secured by God's unwavering faithfulness.

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

Joshua 5:10

¶ And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.

2 Kings 20:14

Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, [even] from Babylon.

Deuteronomy 20:11

And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, [that] all the people [that is] found therein shall be tributaries unto thee, and they shall serve thee.

Deuteronomy 20:15

Thus shalt thou do unto all the cities [which are] very far off from thee, which [are] not of the cities of these nations.

1 Kings 8:41

Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name's sake;

Joshua 10:43

And Joshua returned, and all Israel with him, unto the camp to Gilgal.

Joshua 9:9

And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,