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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.
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SUMMARY
Joshua 9:7 captures the critical moment of initial suspicion and moral dilemma faced by the Israelite leaders as they encounter the Gibeonites' elaborate deception. Having recently secured decisive victories and being acutely aware of God's strict command against making covenants with the inhabitants of Canaan, the men of Israel voice their profound concern that these seemingly distant travelers might, in fact, be local Hivites. This verse precisely articulates their immediate recognition of the severe implications: if the visitors were indeed from within the Promised Land, any "league" or treaty would constitute a direct and grave violation of their divine mandate, setting the stage for a crucial test of their discernment and obedience to Yahweh.
CONTEXT
Literary Context: Joshua 9:7 is strategically positioned in the narrative immediately following Israel's overwhelming victories over Jericho and Ai, documented in Joshua 6 and Joshua 8. These conquests established Israel's military dominance and underscored God's faithfulness in fulfilling His promises of land. The preceding chapters emphasize the herem (utter destruction) commanded by God for the inhabitants of these cities. This verse introduces a pivotal turning point, as the Gibeonites, a group of Hivites, employ a cunning deception to avoid the fate of other Canaanite cities. Their elaborate ruse, involving worn-out clothes, stale bread, and patched wineskins, is meticulously designed to convince Joshua and the elders that they have traveled from a very distant land, thereby circumventing the divine prohibition against making treaties with local inhabitants. The Israelites' initial suspicion articulated in this verse foreshadows their ultimate failure to consult the Lord, leading to a binding covenant that would have long-term and complex implications for the nation.
Historical & Cultural Context: The command to utterly destroy the Canaanite nations and make no covenants with them was a foundational element of Israel's covenant with Yahweh, repeatedly emphasized in foundational texts such as Deuteronomy 7:2-5 and Exodus 23:32-33. This prohibition was not arbitrary but served as a crucial safeguard to protect Israel from the spiritual corruption of Canaanite idolatry, child sacrifice, and pervasive immoral practices. Covenants (berit in Hebrew) in the ancient Near East were solemn, binding agreements, often ratified by oaths, sacrifices, and divine witnesses, making their violation a serious offense with dire consequences. The Gibeonites, as Hivites, were explicitly named as one of the seven nations marked for destruction, making their survival entirely dependent on outsmarting Israel. The Israelites' question in Joshua 9:7 reflects their acute awareness of this unique divine mandate and the severe spiritual and practical consequences of its breach.
Key Themes: This verse contributes significantly to several overarching themes present throughout the book of Joshua and the broader Pentateuch. Firstly, it highlights the paramount theme of obedience to divine command, specifically the herem and the strict prohibition against covenants with the inhabitants of Canaan, which is central to Israel's success and spiritual purity in the conquest. Secondly, it underscores the critical theme of discernment versus deception. While the Israelites initially exhibit commendable caution and suspicion, their subsequent failure to fully investigate the Gibeonites' claims and, more critically, to inquire of the Lord before making a treaty, powerfully demonstrates the inherent dangers of relying solely on human judgment. This profound oversight leads directly to the theme of consequences of disobedience, as the binding covenant with the Gibeonites becomes a recurring source of tension, conflict, and challenge for Israel throughout its history, as vividly illustrated in later passages like 2 Samuel 21:1-6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 9:7 effectively employs several literary devices to heighten the narrative tension and underscore its theological significance. The most prominent is Foreshadowing, as the Israelites' initial suspicion and their pointed question about making a "league" directly foreshadow the problematic and binding treaty they will soon enter into, despite their misgivings. This creates a powerful sense of Irony, where the very concern expressed in the verse—the potential violation of God's command—is precisely what tragically transpires due to their subsequent lack of discernment and, crucially, their failure to consult the Lord. The use of direct Dialogue ("And the men of Israel said...") immediately draws the reader into the immediate tension of the scene, highlighting the direct confrontation between Israel's divine mandate and the Gibeonites' cunning deception. Furthermore, the Gibeonites' elaborate disguise itself functions as a form of Symbolism, representing the deceptive nature of the world and the spiritual enemies Israel (and by extension, believers) must contend with, often appearing benign or advantageous but concealing dangerous, compromising intentions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 9:7 serves as a poignant illustration of the constant tension between human prudence and divine instruction. While the Israelites displayed initial caution and a commendable awareness of God's commands, their subsequent failure to consult the Lord demonstrates that human wisdom, even when initially discerning, is ultimately insufficient without divine guidance. This incident powerfully underscores the paramount importance of absolute and unwavering obedience to God's revealed will, particularly when faced with situations that appear to offer an easy solution or a tempting compromise. The theological principle at stake is the purity of Israel's worship and their distinct identity as God's holy nation, which would be irrevocably compromised by alliances with idolatrous peoples. The "league" they contemplate, and eventually make, highlights the enduring challenge for God's people to remain separate from the world's corrupting influences and to prioritize God's commands above all perceived benefits or conveniences.
REFLECTION AND APPLICATION
Joshua 9:7 provides a timeless and profound lesson on the critical importance of spiritual discernment and unwavering adherence to God's Word. In a world teeming with deceptive appearances, enticing compromises, and plausible half-truths, believers are called to exercise vigilant discernment, just as the Israelites initially did. We must cultivate a keen and active awareness of God's commands, allowing them to be the foundational filter through which we evaluate every proposal, relationship, or opportunity that comes our way. The Israelites' initial suspicion was a good and necessary step, but their ultimate failure lay in not taking that suspicion to the Lord in earnest prayer and seeking His definitive, infallible counsel. This narrative serves as a powerful reminder that even when we sense something is amiss, our human intuition, however sharp, is not enough; we must actively and consistently seek God's wisdom through His Word and through fervent prayer, especially before making significant commitments or entering into "leagues" that could potentially compromise our faith, obedience, or witness for Christ. This verse challenges us to honestly consider whether we are truly measuring our decisions against the clear teachings of Scripture and whether we are prioritizing divine counsel above all else, even when it seems inconvenient or counter-intuitive to human logic.
Questions for Reflection
FAQ
Why were the Israelites forbidden to make treaties with the Canaanites?
Answer: The prohibition against making treaties with the Canaanites was a fundamental and non-negotiable aspect of God's covenant with Israel, designed primarily to protect their spiritual purity and distinct identity as His chosen people. God knew that alliances with these nations would inevitably lead to Israel adopting their idolatrous practices, moral corruption, and pagan worship, thereby breaking their exclusive covenant with Him. This command was not about arbitrary ethnic cleansing but about spiritual preservation, ensuring Israel remained a distinct, holy nation devoted solely to Yahweh, as articulated in Deuteronomy 7:3-4.
What was the Gibeonites' motivation for deception?
Answer: The Gibeonites' motivation for their elaborate deception was pure and desperate self-preservation. They had heard of Israel's overwhelming and swift victories at Jericho and Ai, and they understood that their own cities were next in line for destruction, according to Israel's divine mandate for the conquest of Canaan. Rather than face annihilation, they chose to employ cunning and trickery to secure a covenant of peace with Israel, thereby ensuring their survival and avoiding the herem (total destruction), as vividly illustrated by their desperate plea and fabricated story in Joshua 9:3-6.
What was the immediate consequence of this treaty for Israel?
Answer: The immediate consequence for Israel was that they were irrevocably bound by their solemn oath to spare the Gibeonites' lives, despite discovering the deception just three days later. While they could not put them to death due to the oath made before the Lord, Joshua cursed them and condemned them to perpetual servitude, becoming "hewers of wood and drawers of water" for the congregation and for the altar of the Lord. This outcome, detailed in Joshua 9:21 and Joshua 9:27, served as a constant and visible reminder of Israel's profound failure to consult God before making such a critical and far-reaching decision.
CHRIST-CENTERED FULFILLMENT
The narrative of Joshua 9:7, with Israel's initial suspicion yet ultimate failure to discern and consult God, finds profound Christ-centered fulfillment and theological resonance in several ways. Unlike the men of Israel, who were susceptible to the Gibeonites' cunning, Jesus Christ is the ultimate embodiment of truth, perfect discernment, and unwavering obedience. He was never deceived by outward appearances or the schemes of the adversary; indeed, He is the very Truth Himself, who perfectly saw through the deceptions of Satan and human hypocrisy. Where Israel failed to uphold the terms of the old covenant and made a disastrous "league" based on flawed human judgment, Christ perfectly fulfilled the Law and inaugurated a new and better covenant—a covenant of grace, established not on human deception or fallible oaths, but on His own perfect, atoning sacrifice on the cross. He is our wisdom (1 Corinthians 1:30), and through Him, we are empowered by the Holy Spirit to discern truth from error, preventing us from entering into spiritual "leagues" with the world that would compromise our faith or allegiance to God. Just as the Gibeonites sought to save their physical lives through deception, humanity, dead in sin, seeks salvation through various futile and deceptive means. But Christ, the Lamb of God who takes away the sin of the world, offers genuine, eternal life through a covenant of grace, transforming us into new creations who are no longer bound by the deceptions of this fallen world but are led by the Spirit of Truth into abundant life.