Joshua 9:8

KJV

And they said unto Joshua, We [are] thy servants. And Joshua said unto them, Who [are] ye? and from whence come ye?

KJV (with Strong's)

And they said {H559} unto Joshua {H3091}, We are thy servants {H5650}. And Joshua {H3091} said {H559} unto them, Who are ye? and from whence {H370} come {H935} ye?

Complete Jewish Bible

But they answered Y'hoshua, "We are your servants." Y'hoshua asked, "Who are you, and where do you come from?"

Berean Standard Bible

“We are your servants,” they said to Joshua. Then Joshua asked them, “Who are you and where have you come from?”

American Standard Version

And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?

Commentary

### SUMMARY
Joshua 9:8 marks a critical juncture in the Gibeonites' cunning deception of Israel's leaders. Following Israel's formidable victories at Jericho and Ai, the Gibeonites, unlike other Canaanite nations preparing for war, opted for an elaborate ruse, feigning a long journey from a distant land. This verse captures their immediate declaration of servanthood to Joshua, met by his initial, yet ultimately insufficient, questions regarding their identity and origin, setting the stage for a covenant made without divine consultation.

### CONTEXT
* **Literary Context:** This verse is situated immediately after Israel's decisive and divinely-assisted victories over Jericho ([Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho")) and Ai ([Joshua 8](/joshua/8 "Joshua 8 - The Defeat of Ai")). The fear of Israel had spread throughout Canaan, prompting other kings to form a united front against them ([Joshua 9:1-2](/joshua/9-1 "Joshua 9:1-2 - Canaanite Kings Unite")). However, the Gibeonites, a Hivite people, chose a different strategy: deception. They presented themselves as weary travelers from a very distant land, using worn-out clothes, mended wineskins, and stale bread to support their fabricated story. Joshua's questions in this verse are his initial, cautious response to their unexpected appearance and claims, preceding the fateful decision by the Israelite leaders to make a treaty with them without consulting the Lord ([Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel Fails to Consult the Lord")).
* **Historical & Cultural Context:** In the ancient Near East, treaties and covenants were foundational to political and social relations. Such agreements typically involved specific rituals and oaths, and their validity often depended on the identity and status of the parties involved. God had explicitly commanded Israel to utterly destroy the inhabitants of Canaan and make no covenant with them ([Deuteronomy 7:1-2](/deuteronomy/7-1 "Deuteronomy 7:1-2 - God's Command to Destroy Canaanites")). The Gibeonites' pretense of being from a "very distant land" was crucial because it would exempt them from this divine command, as Israel was permitted to make treaties with nations outside of Canaan. Their immediate declaration of "We are thy servants" was a culturally astute move, positioning themselves as humble and non-threatening supplicants, making a treaty seem like an act of mercy rather than a violation of divine law.
* **Key Themes:** Joshua 9:8 contributes significantly to several overarching themes in the book of Joshua and the broader Old Testament. The most prominent theme is **Deception and Cunning**, exemplified by the Gibeonites' elaborate ruse to preserve their lives by circumventing God's command for the destruction of the Canaanites ([Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - Laws of Warfare")). This verse also highlights the theme of **Initial Caution vs. Ultimate Failure of Discernment**. While Joshua's questions demonstrate a healthy skepticism, the subsequent failure of the Israelite leaders to seek the Lord's counsel before making a covenant ([Joshua 9:14](/joshua/9-14 "Joshua 9:14 - Israel's Oversight")) underscores the critical importance of divine wisdom over human prudence. The passage thus serves as a powerful reminder of the **Consequences of Disobedience** and the necessity of **Seeking God's Counsel** in all matters, especially when appearances are misleading.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Servants (Hebrew, _'avadim'_):** This plural noun (עֲבָדִים) denotes bond-servants or slaves, but in this context, it carries a sense of humility and submission, indicating a readiness to enter into a subordinate relationship. By immediately declaring themselves "thy servants," the Gibeonites sought to disarm Joshua's suspicions and present themselves as non-threatening, seeking peace and protection rather than conflict. This term was strategically chosen to elicit a favorable response and pave the way for a treaty.
* **Who (Hebrew, _mi'_):** The interrogative pronoun (מִי) is a direct and pointed inquiry into identity. Joshua's question "Who are ye?" is not merely polite curiosity but a foundational legal and theological question. It seeks to establish the very nature of their being and their tribal or national affiliation, which would determine whether they fell under the divine injunction against making treaties with Canaanite peoples.
* **Whence (Hebrew, _me'ayin'_):** This interrogative adverb (מֵאַיִן) specifically asks about origin or source. Joshua's follow-up question, "and from whence come ye?", is equally critical. The Gibeonites' entire deception hinged on their claim of coming from a "very distant land" ([Joshua 9:6](/joshua/9-6 "Joshua 9:6 - The Gibeonites' Claim")). Ascertaining their true geographical origin was paramount, as it would determine whether they were among the nations Israel was commanded to dispossess or those with whom a treaty was permissible.

#### Verse Breakdown
* **"And they said unto Joshua, We [are] thy servants":** This opening statement by the Gibeonites is a calculated act of humility and submission. By immediately positioning themselves as "servants," they aimed to evoke sympathy and avoid the immediate hostility that would be directed at any perceived Canaanite enemy. This declaration was designed to bypass Joshua's guard and initiate a dialogue under the guise of seeking peace and protection from a distant land, thereby setting the stage for their elaborate deception.
* **"And Joshua said unto them, Who [are] ye?":** Joshua's immediate response demonstrates a necessary, albeit ultimately insufficient, caution. This direct question is a fundamental inquiry into their identity, seeking to ascertain their tribal or national affiliation. Given the divine commands regarding the inhabitants of Canaan, knowing "who" they were was the first step in determining the appropriate course of action, whether it be war or peace.
* **"and from whence come ye?":** This second question from Joshua is equally vital and directly probes the Gibeonites' fabricated story. Their claim of coming from a "very distant country" was the linchpin of their deception, as it would exempt them from the divine command to utterly destroy the Canaanites. Joshua's inquiry into their origin was designed to verify their story and assess their eligibility for a peaceful treaty, highlighting the critical importance of geographical context in ancient Near Eastern diplomacy and warfare.

#### Literary Devices
The passage in Joshua 9:8 employs several significant literary devices. The most prominent is **Dialogue**, which drives the narrative forward, revealing the Gibeonites' deceptive strategy and Joshua's initial, cautious inquiry. The direct exchange between the Gibeonites and Joshua immediately establishes the tension and the high stakes of the encounter. There is also a strong element of **Irony** present; the Gibeonites claim to be "servants" and from a "distant land" to save their lives, but their true identity as Hivites living nearby, whom Israel was commanded to destroy, creates a poignant contrast between appearance and reality. This irony underscores the danger of superficial judgment. Furthermore, the verse contains **Foreshadowing**, as Joshua's probing questions hint at the deeper deception that will soon be revealed. His caution, though present, foreshadows the eventual failure of the Israelite leaders to fully discern the truth, leading to an ill-advised covenant.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The encounter in Joshua 9:8 profoundly illustrates the biblical theme of discernment, particularly in the face of deception. The Gibeonites' calculated humility and fabricated narrative serve as a stark reminder that appearances can be misleading, and outward declarations of servanthood or benign intent may mask ulterior motives. This incident underscores the spiritual imperative for believers to exercise wisdom and caution, not relying solely on human judgment or superficial evidence. The failure of Israel's leaders to seek the Lord's counsel before making a covenant with the Gibeonites highlights a critical theological principle: true discernment comes from divine wisdom, not merely human prudence. This narrative teaches that neglecting to consult God, even when initial caution is exercised, can lead to costly and long-lasting consequences, impacting not only the immediate generation but future ones as well.

* [Proverbs 3:5-6](/proverbs/3-5 "Proverbs 3:5-6 - Trust in the Lord")
* [Ephesians 5:15-17](/ephesians/5-15 "Ephesians 5:15-17 - Walk Wisely")
* [2 Corinthians 11:14](/2_corinthians/11-14 "2 Corinthians 11:14 - Satan Disguises Himself")

### REFLECTION AND APPLICATION
The interaction in Joshua 9:8 serves as a timeless warning and a powerful call to spiritual vigilance for believers today. In a world where truth is often obscured and intentions are frequently veiled, the Gibeonites' deception reminds us that not every humble plea or seemingly advantageous offer is what it appears to be. We are called to cultivate a spirit of discernment, not cynicism, but a godly wisdom that looks beyond the surface. This involves not only careful observation and critical thinking but, more importantly, a consistent reliance on the Holy Spirit and the guidance of God's Word. Just as Israel suffered consequences for failing to inquire of the Lord, we too risk making ill-advised decisions in our relationships, business dealings, or spiritual commitments if we neglect to seek divine counsel. This passage challenges us to pause, pray, and consult Scripture before entering into significant agreements or embracing new paths, ensuring that our steps are aligned with God's will and not merely with human logic or appealing appearances.

#### Questions for Reflection
* **How does the Gibeonites' strategy in this verse challenge my assumptions about humility and sincerity?**
* **In what areas of my life am I most vulnerable to deception, and how can I cultivate greater spiritual discernment?**
* **What practical steps can I take to ensure I am consistently seeking God's counsel before making important decisions, rather than relying solely on my own judgment?**
* **How might a failure to discern truth in seemingly minor situations lead to more significant, long-term consequences, as seen in Israel's covenant with Gibeon?**

### FAQ
**Question?**

Answer: Joshua's questions were not merely polite inquiries but crucial strategic and theological probes. According to God's commands, Israel was to utterly destroy the Canaanite nations within the promised land and make no treaties with them ([Deuteronomy 7:1-2](/deuteronomy/7-1 "Deuteronomy 7:1-2 - God's Command to Destroy Canaanites")). However, they were permitted to make treaties with distant nations who were not part of the Canaanite inhabitants ([Deuteronomy 20:10-15](/deuteronomy/20-10 "Deuteronomy 20:10-15 - Laws for War Against Distant Cities")). Therefore, knowing "who" they were (their identity/ethnicity) and "from whence" they came (their geographical origin) was absolutely essential to determine if they were a people Israel was commanded to dispossess or if they were eligible for a peace treaty. The Gibeonites' entire deception hinged on fabricating a distant origin to circumvent God's specific instructions.

**Question?**

Answer: The Gibeonites' immediate declaration, "We are thy servants," was a calculated and culturally astute move designed to disarm Joshua and the Israelite leaders. In the ancient Near East, declaring oneself a "servant" (Hebrew: _'eved_) to a more powerful figure was a common act of submission and humility, often a prelude to seeking peace, protection, or a covenant. By adopting this posture, the Gibeonites aimed to present themselves as non-threatening supplicants from a distant land, seeking a peaceful resolution rather than engaging in conflict. This humble address was intended to evoke sympathy and lower Israel's guard, making their subsequent plea for a treaty more appealing and less suspicious, ultimately facilitating their elaborate deception.

### CHRIST-CENTERED FULFILLMENT
The narrative of Joshua 9:8, with its themes of deception, the need for discernment, and the consequences of failing to seek divine counsel, finds profound Christ-centered fulfillment. While the Gibeonites presented themselves as humble "servants" from afar to secure a deceptive covenant, Jesus Christ is the true and ultimate Servant, who genuinely came from a "far country"—heaven itself—not to deceive, but to establish an everlasting covenant of grace. Unlike the Gibeonites, who were masters of deceit, Jesus declared, "[I am the way, the truth, and the life](/john/14-6 "John 14:6 - Jesus is the Way, Truth, Life")" (John 14:6), exposing the lies of the "father of lies" ([John 8:44](/john/8-44 "John 8:44 - The Father of Lies")). The Gibeonites' feigned humility pales in comparison to Christ's genuine self-emptying, taking "the form of a servant" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")) to reconcile humanity to God. Israel's failure to discern the Gibeonites' true identity led to an ill-advised earthly covenant; in contrast, believers are called to discern the true identity of Christ as the Son of God and the only Mediator of a new and better covenant ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant")), a covenant established not through trickery, but through His perfect sacrifice and truth ([1 Timothy 2:5](/1_timothy/2-5 "1 Timothy 2:5 - One Mediator")).

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

2 Kings 10:5

And he that [was] over the house, and he that [was] over the city, the elders also, and the bringers up [of the children], sent to Jehu, saying, We [are] thy servants, and will do all that thou shalt bid us; we will not make any king: do thou [that which is] good in thine eyes.

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.

Joshua 9:11

Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We [are] your servants: therefore now make ye a league with us.

Joshua 9:23

Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God.

Joshua 9:25

And now, behold, we [are] in thine hand: as it seemeth good and right unto thee to do unto us, do.

Genesis 9:25

And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren.

Genesis 9:26

And he said, Blessed [be] the LORD God of Shem; and Canaan shall be his servant.