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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 9:3–14. His four-level outline is real structure in the source text, so it is rendered as structure.
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 9:9 presents the core of the Gibeonites' elaborate deception, where they cunningly feign a distant origin to Joshua and the Israelite leaders. Their strategic invocation of Yahweh's widespread fame and His mighty acts in Egypt served as a calculated ploy to convince the Israelites of their non-Canaanite identity. This deliberate falsehood aimed to secure a peace treaty, thereby circumventing the divine command for the total destruction of the Canaanite inhabitants and setting the stage for a critical lapse in Israelite discernment and obedience.
Context
Literary Context
Joshua 9:9 is situated within the broader narrative of Israel's conquest of Canaan, immediately following the miraculous and decisive victories at Jericho and Ai, detailed in Joshua 6 and Joshua 8. These triumphs, coupled with the solemn covenant renewal ceremony at Mount Ebal and Gerizim (Joshua 8:30-35), had instilled widespread fear among the Canaanite kings, prompting them to form a unified confederation against Israel, as recorded in Joshua 9:1-2. In stark contrast to this military resistance, the Gibeonites opted for a strategy of sophisticated deception. Their elaborate ruse, meticulously described throughout Joshua 9:3-15, stands as a pivotal moment, highlighting a significant failure of Israelite leadership to inquire of the Lord, directly contrasting with the straightforward obedience and reliance on God demonstrated in earlier chapters. The verse itself forms a crucial part of the Gibeonites' carefully constructed speech, designed to establish their false identity and secure a binding covenant.
Historical & Cultural Context
The Gibeonites were identified as Hivites, one of the indigenous Canaanite groups whom Israel was explicitly commanded by God to utterly dispossess and destroy, without making any covenant with them (Deuteronomy 7:1-2). In the ancient Near East, treaties and covenants were profoundly solemn agreements, often ratified through sacred oaths and elaborate rituals, binding the involved parties to mutual obligations and often invoking divine witnesses. The Gibeonites' fear was entirely rational and well-founded, given the recent, divinely-empowered and devastating victories of the Israelites. Their chosen strategy of feigning a distant origin was a culturally recognized and permissible tactic to avoid conflict, as treaties with peoples from "very far countries" were allowed under Mosaic Law, unlike those with immediate, idolatrous neighbors within Canaan. Their meticulously presented evidence of worn-out provisions, patched garments, and old wineskins was a culturally intelligible and persuasive sign of an arduous, long journey, specifically crafted to lend credibility to their fabricated narrative and bypass any need for direct inquiry regarding their true identity or proximity.
Key Themes
Joshua 9:9 significantly contributes to several overarching themes evident throughout the book of Joshua and the broader Old Testament narrative. Firstly, it powerfully underscores The Spreading Fame and Sovereignty of God, demonstrating that the reputation of Yahweh, Israel's God, and His awe-inspiring deeds—particularly the Exodus events—had permeated the entire region, instilling profound fear even among Israel's enemies (Joshua 2:9-11). Secondly, the verse highlights the pervasive theme of Human Cunning and Deception, showcasing the extreme lengths to which people will go for self-preservation, a stark contrast to the divine expectation of truthfulness and unwavering reliance on God. Lastly, and most critically, it introduces the profound theme of the Consequences of a Lack of Discernment and Failure to Inquire of the Lord. The Israelites' critical failure to consult God before entering into a covenant with the Gibeonites (Joshua 9:14) led directly to a forbidden alliance that would have significant and complex repercussions for generations to come (2 Samuel 21:1-6).
Exposition and Analysis
Key Word Analysis
In biblical thought, the "name" (H8034, שֵׁם, shêm') of God signifies far more than a mere appellation; it embodies His very essence, character, authority, reputation, and manifest presence. When the Gibeonites declare their journey is "because of the name of the LORD thy God," they are not merely acknowledging a deity called Yahweh, but recognizing His demonstrated power, His unique and sovereign nature, and the awe-inspiring renown built upon His historical acts of redemption and judgment. Their awareness of His "name" implies a recognition of His unique identity as the self-Existent and Eternal God who actively intervenes in human history.
The term "LORD" (H3068, יְהֹוָה, Yᵉhôvâh') represents the sacred, covenantal name of God, Yahweh, emphasizing His self-existent and eternal nature. This is the personal name by which God revealed Himself to Israel, particularly in the Exodus. The Gibeonites' use of "the LORD thy God" (Yahweh Elohim) demonstrates their specific knowledge of Israel's God, not just a generic deity. Their invocation of this particular name, imbued with the history of God's mighty acts, was a powerful and calculated appeal to the Israelites' deepest religious convictions, lending significant weight to their deceptive narrative.
The word "fame" (H8089, שֹׁמַע, shômaʻ') refers to a report, a widespread hearing, or renown. It denotes the public knowledge and reputation of God's deeds. The Gibeonites' claim to have "heard the fame of him" indicates that the accounts of God's miraculous interventions on behalf of Israel—especially the Exodus—had become common knowledge and a source of terror even among distant peoples. This confirms the pervasive impact of God's power and the fulfillment of His promise to make His name known throughout the earth, even if acknowledged by those with malicious intent.
Verse Breakdown
"And they said unto him, From a very far country thy servants are come"
This opening declaration immediately establishes the central premise of the Gibeonites' elaborate deception. Their assertion of originating from a "very far country" (literally, "from a land very far off") was strategically crucial, as it aimed to exempt them from the divinely mandated command to utterly destroy all Canaanite inhabitants. This statement was meticulously crafted to align with Israel's understanding of permissible treaties with distant nations, thereby contrasting sharply with the forbidden covenants with the immediate, idolatrous peoples within the promised land.
"because of the name of the LORD thy God:"
This clause introduces a profound and manipulative theological dimension to their plea. The Gibeonites attribute their supposed arduous journey not to a general fear or a mere desire for alliance, but specifically to the overwhelming reputation and revealed character ("name") of Yahweh, Israel's God. This feigned reverence and respect for God's renown were precisely calculated to disarm Joshua and the Israelite elders, making their fabricated story appear more credible and appealing to their profound religious sensibilities and the very core of their covenant identity.
"for we have heard the fame of him, and all that he did in Egypt"
This final clause provides the specific, compelling evidence intended to substantiate their claim about God's "name" and "fame." By explicitly referencing "all that he did in Egypt"—a clear and unmistakable allusion to the devastating plagues, the miraculous Exodus, and the decisive defeat of Pharaoh's army at the Red Sea—the Gibeonites demonstrated an intimate knowledge of Israel's foundational redemptive history. This specific detail, widely known and profoundly feared throughout the region, served as irrefutable "proof" that their journey was motivated by genuine awe of Yahweh's unparalleled power, thereby solidifying the deceptive narrative they meticulously constructed.
Literary Devices
Joshua 9:9 masterfully employs several potent literary devices. Irony is profoundly present, as the Gibeonites, through their cunning deception, unwittingly articulate a profound truth about the widespread and terrifying fame of God, even as they exploit that truth for their own manipulative ends. Their words, though a calculated lie about their origin, serve as an authentic testament to the overwhelming power and renown of Yahweh. There is also a striking Contrast established between the Gibeonites' sophisticated cunning and the Israelites' surprising and ultimately costly lack of discernment, which directly sets up the narrative's central conflict and tragic flaw. Furthermore, this verse, as an integral part of the larger Gibeonite narrative, functions as potent Foreshadowing for future instances of Israel's recurring failure to fully obey God's commands regarding the land and its inhabitants, often leading to generations of negative consequences and internal strife.
Theological and Thematic Connections
Joshua 9:9 powerfully illustrates that God's renown and the profound impact of His mighty acts transcend all geographical and cultural boundaries, reaching even those who are His declared enemies. The Gibeonites, though driven by fear and a self-serving desire for preservation, unwittingly bear witness to the universal sovereignty and awesome power of Yahweh. This passage serves as a sobering cautionary tale, emphasizing the critical and enduring importance of diligently seeking divine counsel and exercising profound spiritual discernment, especially when faced with seemingly plausible situations or when considering entering into significant agreements. The Israelites' critical failure to inquire of the Lord before making a covenant with the Gibeonites underscores a recurring and vital biblical theme: human wisdom, no matter how well-intentioned or logical, is utterly insufficient without direct divine guidance, and deception can flourish precisely where spiritual discernment is lacking.
Reflection and Application
The Gibeonites' cunning manipulation of God's fame to achieve their own self-preserving ends serves as a timeless and profound reminder of the constant need for vigilance and spiritual discernment in our own lives. While God's power and glory are undeniably manifest throughout creation and history, and His reputation should indeed draw all people to Him, we must remain acutely wary of those who might attempt to manipulate spiritual truths or religious language for selfish gain or deceptive purposes. This narrative challenges each of us to consistently seek God's wisdom through diligent prayer and faithful engagement with His Word before making any significant decisions, particularly concerning relationships, commitments, or alliances. Our lives should unequivocally bear witness to God's transformative power and truth, but we must also actively cultivate a spirit of profound discernment, recognizing that not all who speak of God are truly aligned with His righteous purposes. The Gibeonites' deception reminds us that fear can drive desperate measures, but true security, lasting peace, and genuine blessing are found only in trusting God's perfect plan and diligently seeking His counsel above all else.
Questions for Reflection
FAQ
What was the long-term consequence of the Israelites' covenant with the Gibeonites?
The Israelites' failure to inquire of the Lord before entering into a covenant with the Gibeonites had significant, far-reaching, and lasting consequences. Because the covenant was sealed with a solemn oath in the name of the Lord, Israel was divinely bound to uphold it, even after discovering the deception (Joshua 9:16-21). Consequently, the Gibeonites were not destroyed but were instead made "hewers of wood and drawers of water" for the congregation and for the altar of the Lord, serving as perpetual bondservants (Joshua 9:23). Centuries later, during the tumultuous reign of King Saul, his egregious violation of this sacred covenant by attempting to exterminate the Gibeonites brought a severe three-year famine upon Israel. This divine judgment was only lifted after King David sought atonement and delivered seven of Saul's sons to the Gibeonites for justice, demonstrating the enduring sanctity of oaths made before God (2 Samuel 21:1-9). This long-term consequence powerfully illustrates the profound seriousness of oaths made before God and the enduring repercussions of failing to diligently seek His guidance in all matters.
Christ-Centered Fulfillment
The narrative of Joshua 9:9, with its potent themes of God's widespread fame, the insidious nature of human deception, and the critical need for divine discernment, finds its profound and ultimate fulfillment in Jesus Christ. While the Gibeonites spoke of God's fame out of fear and for manipulative ends, Jesus Christ is the perfect, complete, and ultimate revelation of God's very "name" and "fame." He is the eternal Word of God made flesh, through whom the Father's character, glory, and truth are fully and perfectly displayed (John 1:14). In stark contrast to the Gibeonites' calculated deception, Jesus unequivocally declares Himself to be "the way, the truth, and the life" (John 14:6), exposing all forms of falsehood and bringing divine light into the pervasive darkness of human sin and manipulation (John 3:19-21). Where Israel failed to inquire of the Lord, leading to a problematic and binding covenant, Christ perfectly embodies unwavering obedience to the Father's will, establishing a new and infinitely better covenant through His sacrificial blood, which truly reconciles humanity to God without deception, compromise, or human failing (Hebrews 8:6-13). He is the one who graciously grants us the Holy Spirit, empowering all believers with true wisdom and spiritual discernment to navigate a world perpetually filled with deception, guiding us into all truth and enabling us to walk in the light of His perfect will (John 16:13).