Text -- Joshua 9:1-27 (NET)

The Gibeonites Deceive Israel

9:1 When the news reached all the kings on the west side of the Jordan– in the hill country, the lowlands, and all along the Mediterranean coast as far as Lebanon (including the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites)– 9:2 they formed an alliance to fight against Joshua and Israel. 9:3 When the residents of Gibeon heard what Joshua did to Jericho and Ai, 9:4 they did something clever. They collected some provisions and put worn-out sacks on their donkeys, along with worn-out wineskins that were ripped and patched. 9:5 They had worn-out, patched sandals on their feet and dressed in worn-out clothes. All their bread was dry and hard. 9:6 They came to Joshua at the camp in Gilgal and said to him and the men of Israel, “We have come from a distant land. Make a treaty with us.” 9:7 The men of Israel said to the Hivites, “Perhaps you live near us. So how can we make a treaty with you?” 9:8 But they said to Joshua, “We are willing to be your subjects.” So Joshua said to them, “Who are you and where do you come from?” 9:9 They told him, “Your subjects have come from a very distant land because of the reputation of the Lord your God, for we have heard the news about all he did in Egypt 9:10 and all he did to the two Amorite kings on the other side of the Jordan– King Sihon of Heshbon and King Og of Bashan in Ashtaroth. 9:11 Our leaders and all who live in our land told us, ‘Take provisions for your journey and go meet them. Tell them, “We are willing to be your subjects. Make a treaty with us.”’ 9:12 This bread of ours was warm when we packed it in our homes the day we started out to meet you, but now it is dry and hard. 9:13 These wineskins we filled were brand new, but look how they have ripped. Our clothes and sandals have worn out because it has been a very long journey.” 9:14 The men examined some of their provisions, but they failed to ask the Lord’s advice. 9:15 Joshua made a peace treaty with them and agreed to let them live. The leaders of the community sealed it with an oath. 9:16 Three days after they made the treaty with them, the Israelites found out they were from the local area and lived nearby. 9:17 So the Israelites set out and on the third day arrived at their cities– Gibeon, Kephirah, Beeroth, and Kiriath Jearim. 9:18 The Israelites did not attack them because the leaders of the community had sworn an oath to them in the name of the Lord God of Israel. The whole community criticized the leaders, 9:19 but all the leaders told the whole community, “We swore an oath to them in the name of the Lord God of Israel. So now we can’t hurt them! 9:20 We must let them live so we can escape the curse attached to the oath we swore to them.” 9:21 The leaders then added, “Let them live.” So they became woodcutters and water carriers for the whole community, as the leaders had decided. 9:22 Joshua summoned the Gibeonites and said to them, “Why did you trick us by saying, ‘We live far away from you,’ when you really live nearby? 9:23 Now you are condemned to perpetual servitude as woodcutters and water carriers for the house of my God.” 9:24 They said to Joshua, “It was carefully reported to your subjects how the Lord your God commanded Moses his servant to assign you the whole land and to destroy all who live in the land from before you. Because of you we were terrified we would lose our lives, so we did this thing. 9:25 So now we are in your power. Do to us what you think is good and appropriate. 9:26 Joshua did as they said; he kept the Israelites from killing them 9:27 and that day made them woodcutters and water carriers for the community and for the altar of the Lord at the divinely chosen site. (They continue in that capacity to this very day.)

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jos 9:2

They entered into a league to do this. Tho' they were many kings of different nations, and doubtless of different interests, often at variance with each other, yet they are all determined to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public good, and to lay aside all animosities among themselves, that they may cordially unite against the common enemy.

Wesley: Jos 9:3

A great and royal city of the Hivites.

Wesley: Jos 9:4

Sent from a far country.

Wesley: Jos 9:6

The place of their head - quarters.

Wesley: Jos 9:6

To those who used to meet in council with Joshua, to whom it belonged to make leagues, even the princes of the congregation.

Wesley: Jos 9:6

Because we are not of this people, whom, as we are informed, you are obliged utterly to destroy.

Wesley: Jos 9:7

That is, the Gibeonites who were Hivites, Jos 11:19.

Wesley: Jos 9:7

That is, in this land, and so are of that people with whom we are forbidden to make any league or covenant.

Wesley: Jos 9:8

We desire a league with you upon your own terms; we are ready to accept of any conditions.

Wesley: Jos 9:8

For this free and general concession gave Joshua cause to suspect that they were Canaanites.

Wesley: Jos 9:9

Being moved thereunto by the report of his great and glorious nature and works; so they gave them hopes that they would embrace their religion.

Wesley: Jos 9:9

They cunningly mention those things only which were done some time ago, and say nothing of dividing Jordan, or the destruction of Jericho and Ai, as if they lived so far off that the fame of those things had not yet reached them.

Wesley: Jos 9:13

Leathern bottles.

Wesley: Jos 9:14

That is, the princes.

Wesley: Jos 9:14

That they might examine the truth of what they said.

Wesley: Jos 9:14

As they ought to have done upon all such weighty occasions. So they are accused of rashness and neglect of their duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation upon them to embrace the true religion. In every business of importance, we should stay to take God along with us, and by the word and prayer consult him. Many a time our affairs miscarry, because we asked not counsel at the mouth of the Lord. Did we acknowledge him in all our ways, they would be more safe, easy and successful.

Wesley: Jos 9:15

That is, they should not destroy them. That this league was lawful and obliging, appears, Because Joshua and all the princes, upon the review concluded it so to be, and spared them accordingly. Because God punished the violation of it long after, 2Sa 21:1. Because God is said to have hardened the hearts of all other cities, not to seek peace with Israel, that so he might utterly destroy them, Jos 11:19-20, which seems to imply that their utter destruction did not necessarily come upon them by virtue of any peremptory command of God, but by their own obstinate hardness, whereby they refused to make peace with the Israelites.

Wesley: Jos 9:16

That is, at the last of them, or upon the third day, as it is said, Jos 9:17.

Wesley: Jos 9:17

jearim - Which cities were subject to Gibeon, the royal city,Jos 10:2.

Wesley: Jos 9:18

Both from that proneness which is in people to censure the actions of their rulers; and from their desire of the spoil of these cities.

Wesley: Jos 9:21

That is, Let them be public servants, and employed in the meanest offices, (one kind being put for all the rest) for the use of the congregation; to do this partly for the sacrifices and services of the house of God, which otherwise the Israelites themselves must have done; partly for the service of the camp or body of the people; and sometimes, even to particular Israelites.

Wesley: Jos 9:22

Probably not only the messengers, but the elders of Gibeon were now present.

Wesley: Jos 9:23

You shall not escape the curse of God which by divine sentence belongs to all the Canaanites; but only change the quality of it, you shall feel that curse of bondage, which is proper to your race by virtue of that ancient decree, Gen 9:25.

Wesley: Jos 9:23

The slavery, which is upon you shall be entailed on your posterity.

Wesley: Jos 9:23

This only service they mention here, because it was their durable servitude, being first in the tabernacle, and then in the temple, whence they were called Nethinim, 1Ch 9:2; Ezr 2:43, whereas their servitude to the whole congregation in a great measure ceased when the Israelites were dispersed to their several habitations.

Wesley: Jos 9:25

That is, in thy power to use us as thou wilt.

Wesley: Jos 9:25

We refer ourselves to thee and thy own piety, and probity, and faithfulness to thy word and oath; if thou wilt destroy thy humble suppliants, we submit. Let us in like manner submit to our Lord Jesus, and refer ourselves to him; saying, We are in thy hand; do unto us as seemeth right unto thee. Only save our souls: give us our lives for a prey; and let us serve thee, just as thou wilt!

Wesley: Jos 9:27

By which appears, that they were not only to do this service in God's house, but upon all other occasions, as the congregation needed their help.

JFB: Jos 9:1

That is, the western side of Jordan.

JFB: Jos 9:1

This threefold distinction marks out very clearly a large portion of Canaan. The first designates the hill country, which belonged afterwards to the tribes of Judah and Ephraim: the second, all the low country from Carmel to Gaza; and the third, the shores of the Mediterranean, from the Isthmus of Tyre to the plain of Joppa. (As for the tribes mentioned, see on Num 13:29).

JFB: Jos 9:1

That is, of the sacking of Jericho and Ai, as well as the rapid advance of the Israelites into the interior of the country.

JFB: Jos 9:2

Although divided by separate interests and often at war with each other, a sense of common danger prompted them to suspend their mutual animosities, that by their united forces they might prevent the land from falling into the hands of foreign masters.|| 06041||1||13||0||@@THE GIBEONITES OBTAIN A LEAGUE BY CRAFT.==== (Jos 9:3-15)

JFB: Jos 9:2

This town, as its name imports, was situated on a rocky eminence, about six miles northwest from Jerusalem, where the modern village of El Jib now stands. It was the capital of the Hivites, and a large important city (Jos 10:2). It seems to have formed, in union with a few other towns in the neighborhood, a free independent state (Jos 9:17) and to have enjoyed a republican government (Jos 9:11).

JFB: Jos 9:4

They acted with dexterous policy, seeking the means of self-preservation, not by force, which they were convinced would be unavailing, but by artful diplomacy.

JFB: Jos 9:4

Travellers in the East transport their luggage on beasts of burden; the poorer sort stow all their necessaries, food, clothes, utensils together, in a woollen or hair-cloth sack, laid across the shoulders of the beast they ride upon.

JFB: Jos 9:4

Goat-skins, which are better adapted for carrying liquor of any kind fresh and good, than either earthenware, which is porous, or metallic vessels, which are soon heated by the sun. These skin bottles are liable to be rent when old and much used; and there are various ways of mending them--by inserting a new piece of leather, or by gathering together the edges of the rent and sewing them in the form of a purse, or by putting a round flat splinter of wood into the hole.

JFB: Jos 9:5

Those who have but one ass or mule for themselves and baggage frequently dismount and walk--a circumstance which may account for the worn shoes of the pretended travellers.

JFB: Jos 9:5

This must have been that commonly used by travellers--a sort of biscuit made in the form of large rings, about an inch thick, and four or five inches in diameter. Not being so well baked as our biscuits, it becomes hard and mouldy from the moisture left in the dough. It is usually soaked in water previous to being used.

JFB: Jos 9:6-14

Arrived at the Israelitish headquarters, the strangers obtained an interview with Joshua and the elders, to whom they opened their business.

JFB: Jos 9:7

The answer of the Israelites implied that they had no discretion, that their orders were imperative, and that if the strangers belonged to any of the native tribes, the idea of an alliance with them was unlawful since God had forbidden it (Exo 23:32; Exo 34:12; Deu 7:2).

JFB: Jos 9:9

They pretended to be actuated by religious motives in seeking to be allied with His people. But their studied address is worthy of notice in appealing to instances of God's miraculous doings at a distance, while they pass by those done in Canaan, as if the report of these had not yet reached their ears.

JFB: Jos 9:14-15

The mouldy appearance of their bread was, after examination, accepted as guaranteeing the truth of the story. In this precipitate conclusion the Israelites were guilty of excessive credulity and culpable negligence, in not asking by the high priest's Urim and Thummim the mind of God, before entering into the alliance. It is not clear, however, that had they applied for divine direction they would have been forbidden to spare and connect themselves with any of the Canaanite tribes who renounced idolatry and embraced and worshipped the true God. At least, no fault was found with them for making a covenant with the Gibeonites; while, on the other hand, the violation of it was severely punished (2Sa 21:1; and Jos 11:19-20).

JFB: Jos 9:16-17

This information was obtained in their further progress through the country; for as Jos 9:17 should be rendered, "when the children of Israel journeyed, they came to their cities." Gibeon was about eighteen or twenty miles from Gilgal.

JFB: Jos 9:17

(Jos 18:26; Ezr 2:25; Neh 7:29).

JFB: Jos 9:17

(2Sa 4:2), now El Berich, about twenty minutes' distance from El Jib (Gibeon).

JFB: Jos 9:17

"the city of forests," now Kuryet-el-Enab [ROBINSON].|| 06056||1||10||0||@the children of Israel smote them not==--The moral character of the Gibeonites' stratagem was bad. The princes of the congregation did not vindicate either the expediency or the lawfulness of the connection they had formed; but they felt the solemn obligations of their oath; and, although the popular clamor was loud against them, caused either by disappointment at losing the spoils of Gibeon, or by displeasure at the apparent breach of the divine commandment, they determined to adhere to their pledge, "because they had sworn by the Lord God of Israel." The Israelitish princes acted conscientiously; they felt themselves bound by their solemn promise; but to prevent the disastrous consequences of their imprudent haste, they resolved to degrade the Gibeonites to a servile condition as a means of preventing their people from being ensnared into idolatry, and thus acted up, as they thought, to the true spirit and end of the law.

JFB: Jos 9:27

The menials who performed the lowest offices and drudgery in the sanctuary; whence they were called Nethinims (1Ch 9:2; Ezr 2:43; Ezr 8:20); that is, given, appropriated. Their chastisement thus brought them into the possession of great religious privileges (Psa 84:10).

Clarke: Jos 9:1

And it came to pass, when all the kings - heard thereof - From this account it appears that the capture and destruction of Jericho and Ai had been heard of to the remotest parts of the land, that a general fear of the Israelitish arms prevailed, and that the different dynasties or petty governments into which the land was divided, felt all their interests at stake, and determined to make the defense of their country a common cause. This was the most prudent step they could take in their circumstances, and therefore they entered into a confederation in order to arrest the progress of the Israelites. The Great Sea mentioned here is the Mediterranean Sea, the coasts of which were inhabited by the Phoenicians, Syrians, Sidonians, and Philistines. It is very likely that all these united with the Canaanites for their common safety.

Clarke: Jos 9:3

The inhabitants of Gibeon heard - These alone did not join the confederation. Gibeon is supposed to have been the capital of the Hivites. In the division of the land it fell to the lot of Benjamin, Jos 18:25, and was afterwards given to the priests, Jos 21:17. See the note on Jos 10:2.

Clarke: Jos 9:4

They did work wilily - Finesse of this kind is allowed by the conduct of all nations; and stratagems in war are all considered as legal. Nine tenths of the victories gained are attributable to stratagem; all sides practice them, and therefore none can condemn them. Much time and labor have been lost in the inquiry, "Did not the Gibeonites tell lies?"Certainly they did, and what is that to us? Does the word of God commend them for it? It does not. Are they held up to us as examples! Surely no. They did what any other nation would have done in their circumstances, and we have nothing to do with their example. Had they come to the Israelites, and simply submitted themselves without opposition and without fraud, they had certainly fared much better. Lying and hypocrisy always defeat their own purpose, and at best can succeed only for a short season. Truth and honesty never wear out

Clarke: Jos 9:4

Old sacks - and wine bottles, old, etc. - They pretended to have come from a very distant country, and that their sacks and the goat-skins that served them for carrying their wine and water in, were worn out by the length of the journey.

Clarke: Jos 9:5

Old shoes and clouted - Their sandals, they pretended had been worn out by long and difficult travelling, and they had been obliged to have them frequently patched during the way; their garments also were worn thin; and what remained of their bread was mouldy - spotted with age, or, as our old version has it, bored - pierced with many holes by the vermin which had bred in it, through the length of the time it had been in their sacks; and this is the most literal meaning of the original נקדים nikkudim , which means spotted or pierced with many holes. The old and clouted shoes have been a subject of some controversy: the Hebrew word בלות baloth signifies worn out, from בלה balah , to wear away; and מטלאות metullaoth , from טלא tala , to spot or patch, i.e., spotted with patches. Our word clouted, in the Anglo-Saxon signifies seamed up, patched; from clout, rag, or small piece of cloth, used for piecing or patching. But some suppose the word here comes from clouet, the diminutive of clou, a small nail, with which the Gibeonites had fortified the soles of their shoes, to prevent them from wearing out in so long a journey; but this seems very unlikely; and our old English term clouted - seamed or patched - expresses the spirit of the Hebrew word.

Clarke: Jos 9:6

Make ye a league with us - כרתו לנו ברית kirethu lanu berith , cut, or divide, the covenant sacrifice with us. From this it appears that heathenism at this time had its sacrifices, and covenants were ratified by sacrificing to and invoking the objects of their adoration.

Clarke: Jos 9:7

Peradventure ye dwell among us - It is strange they should have had such a suspicion, as the Gibeonites had acted so artfully; and it is as strange that, having such a suspicion, they acted with so little caution.

Clarke: Jos 9:8

We are thy servants - This appears to have been the only answer they gave to the question of the Israelitish elders, and this they gave to Joshua, not to them, as they saw that Joshua was commander-in-chief of the host

Clarke: Jos 9:8

Who are ye? and from whence come ye? - To these questions, from such an authority, they felt themselves obliged to give an explicit answer; and they do it very artfully by a mixture of truth, falsehood, and hypocrisy.

Clarke: Jos 9:9

Because of the name of the Lord thy God - They pretend that they had undertaken this journey on a religious account; and seem to intimate that they had the highest respect for Jehovah, the object of the Israelites’ worship; this was hypocrisy

Clarke: Jos 9:9

We have heard the fame of him - This was true: the wonders which God did in Egypt, and the discomfiture of Sihon and Og, had reached the whole land of Canaan, and it was on this account that the inhabitants of it were panic-struck. The Gibeonites, knowing that they could not stand where such mighty forces had fallen, wished to make the Israelites their friends. This part of their relation was strictly true.

Clarke: Jos 9:11

Wherefore our elders, etc. - All this, and what follows to the end of Jos 9:13, was false, contrived merely for the purpose of deceiving the Israelites, and this they did to save their own lives; as they expected all the inhabitants of Canaan to be put to the sword.

Clarke: Jos 9:14

The men took of their victuals - This was done in all probability in the way of friendship; for, from time immemorial to the present day, eating together, in the Asiatic countries, is considered a token of unalterable friendship; and those who eat even salt together, feel themselves bound thereby in a perpetual covenant. But the marginal reading of this clause should not be hastily rejected

Clarke: Jos 9:14

And asked not counsel at the mouth of the Lord - They made the covenant with the Gibeonites without consulting God by Urim and Thummim, which was highly reprehensible in them, as it was a state transaction in which the interests and honor of God their king were intimately concerned.

Clarke: Jos 9:15

Joshua made peace with them - Joshua agreed to receive them into a friendly connection with the Israelites, and to respect their lives and properties; and the elders of Israel bound themselves to the observance of it, and confirmed it with an oath. As the same words are used here as in Jos 9:6, we may suppose that the covenant was made in the ordinary way, a sacrifice being offered on the occasion, and its blood poured out before the Lord. See on Gen 15:10 (note), etc.

Clarke: Jos 9:16

At the end of three days - Gibeon is reputed to be only about eight leagues distant from Gilgal, and on this account the fraud might be easily discovered in the time mentioned above.

Clarke: Jos 9:17

The children of Israel - came unto their cities - Probably when the fraud was discovered, Joshua sent out a detachment to examine their country, and to see what use could be made of it in the prosecution of their war with the Canaanites. Some of the cities mentioned here were afterwards in great repute among the Israelites: and God chose to make one of them, Kirjath-jearim, the residence of the ark of the covenant for twenty years, in the reigns of Saul and David. There is no evidence that the preservation of the Gibeonites was displeasing to Jehovah.

Clarke: Jos 9:18

All the congregation murmured - Merely because they were deprived of the spoils of the Gibeonites. They had now got under the full influence of a predatory spirit; God saw their proneness to this, and therefore, at particular times, totally interdicted the spoils of conquered cities, as in the case of Jericho.

Clarke: Jos 9:19

We have sworn unto them - Although the Israelites were deceived in this business, and the covenant was made on a certain supposition which was afterwards proved to have had no foundation in truth, and consequently the whole engagement on the part of the deceived was hereby vitiated and rendered null and void; yet, because the elders had eaten with them, offered a covenant sacrifice, and sworn by Jehovah, they did not consider themselves at liberty to break the terms of the agreement, as far as the lives of the Gibeonites were concerned. That their conduct in this respect was highly pleasing to God is evident from this, that Joshua is nowhere reprehended for making this covenant, and sparing the Gibeonites; and that Saul, who four hundred years after this thought himself and the Israelites loosed from this obligation, and in consequence oppressed and destroyed the Gibeonites, was punished for the breach of this treaty, being considered as the violator of a most solemn oath and covenant engagement. See 2Sa 21:2-9, and Eze 17:18, Eze 17:19. All these circumstances laid together, prove that the command to destroy the Canaanites was not so absolute as is generally supposed: and should be understood as rather referring to the destruction of the political existence of the Canaanitish nations, than to the destruction of their lives. See the notes on Deu 20:10, Deu 20:17.

Clarke: Jos 9:21

Hewers of wood and drawers of water - Perhaps this is a sort of proverbial expression, signifying the lowest state of servitude, though it may also be understood literally. See below.

Clarke: Jos 9:23

Now therefore ye are cursed - Does not this refer to what was pronounced by Noah, Gen 9:26, against Ham and his posterity? Did not the curse of Ham imply slavery, and nothing else? Cursed be Canaan, a servant of servants shall he be; and does it not sufficiently appear that nothing else than perpetual slavery is implied in the curse of the Gibeonites? They were brought, no doubt, under tribute; performed the meanest offices for the Israelites, being in the same circumstances with the servile class of Hindoos called the Chetrees; had their national importance annihilated, and yet were never permitted to incorporate themselves with the Israelites. And we may reasonably suppose that this was the purpose of God relative to all the Canaanitish nations: those who would not renounce their idolatry, etc., were to be extirpated; those who did were to be preserved alive, on condition of becoming tributary, and serving as slaves. See the note on Deu 20:17

Clarke: Jos 9:23

Hewers of wood and drawers of water - The disgrace of this state lay not in the laboriousness of it, but in its being the common employment of the females; if the ancient customs among the same people were such as prevail now. The most intelligent travelers in those countries represent collecting wood for fuel, and carrying water, as the peculiar employment of the females. The Arab women of Barbary do so, according to Dr. Shaw. The daughters of the Turcomans in Palestine are employed, according to D’ Arvieux, in fetching wood and water for the accommodation of their respective families. From these circumstances Mr. Harmer reasons thus: "The bitterness of the doom of the Gibeonites does not seem to have consisted in the laboriousness of the service enjoined them, for it was usual for women and children to perform what was required of them; but its degrading them from the characteristic employment of men, that of bearing arms; and condemning them and their posterity for ever to the employment of females. The not receiving them as allies was bitter; the disarming them who had been warriors, and condemning them to the employment of females, was worse; but the extending this degradation to their posterity, was bitterest of all. It is no wonder that in these circumstances they are said to have been cursed."- Obs., vol. iv., p. 297.

Clarke: Jos 9:24

We were sore afraid of our lives - Self-preservation, which is the most powerful law of nature, dictated to them those measures which they adopted; and they plead this as the motive of their conduct.

Clarke: Jos 9:25

We are in thine hand - Entirely in thy power

Clarke: Jos 9:25

As it seemeth good and right unto thee - do - Whatever justice and mercy dictate to thee to do to us, that perform. They expect justice, because they deceived the Israelites; but they expect mercy also, because they were driven to use this expedient for fear of losing their lives. The appeal to Joshua is full of delicacy and cogent argument.

Clarke: Jos 9:26

And so did he unto them - That is, he acted according to justice and mercy: he delivered them out of the hands of the people, so that they slew them not - here was mercy; and he made them hewers of wood and drawers of water for the congregation, and to the altar of God - here was justice. Thus Joshua did nothing but what was good and right, not only in his own eyes, but also in the eyes of the Lord. How long the Gibeonites were preserved as a distinct people after this, we know not. That they existed in the time of David, is evident from the circumstance mentioned on Jos 9:19. They are not mentioned after the captivity; and it is probable that they were nearly annihilated by the persecution raised up against them by Saul. Some suppose that the Gibeonites existed under the appellation of Nethinim; but of this there is no decisive proof; the Nethinim were probably slaves of a different race

On what we meet with in this chapter, we may make the following observations

1.    The Gibeonites told lies, in order to save their lives. No expediency can justify this, nor are we called to attempt it. The Gibeonites were heathens, and we can expect nothing better from them. See note at the end of Jos 2:24 (note)

2.    They did not profit by their falsity: had they come in fairly, sought peace, and renounced their idolatry, they would have had life on honorable terms. As it was, they barely escaped with their lives, and were utterly deprived of their political liberty. Even the good that is sought by unlawful means has God’ s curse on it

3.    We need not be solicitous for the character of the Gibeonites here; they are neither our models, nor believers in the true God, and therefore pure religion is not concerned in their prevarication and falsity

4.    We see here of what solemn importance an oath was considered among the people of God; they swore to their own hurt, and changed not. When once they had bound themselves to their Maker, they did not believe that any changing circumstances could justify a departure from so awful an obligation. Thus, reader, shouldst thou fear a lie, and tremble at an oath.

Calvin: Jos 9:1

1.And it came to pass when all the kings, etc. As the arrival of the people was well known to these kings from the very first, it is certain that their minds were intoxicated from above with security or lethargy, so that they did not forthwith league together to oppose them. It implied excessive stupor not to provide for themselves till they were violently roused to exertion by the overthrow of two cities. ⁸⁰ For as the war was common, it was a kind of voluntary surrender to send no aid to their neighbors, nay, to have no army ready, which might make a powerful impression for their defense. But in this way God spared the weakness of his people, to whom the combined forces of so many nations would have caused no small fear.

It is certain, then, that by the sloth and torpor of their enemies, the Israelites were rendered more expeditious. For an interval was, in the meanwhile, given them to compose themselves, and thus those whom the mere name of enemies might have alarmed, prepare leisurely to encounter them. ⁸¹ In the same way, although the reprobate are desirous, by every possible device, to destroy the Church, God, to take away their power of hurting her, scatters and confounds their counsels, nay, destroys their spirit. ⁸² On the other hand, these nations display their frantic audacity. Instead of being overcome by manifest miracle, they continue to rage like wild beasts against the unassailable power of God. A report of the taking of Jericho had reached them. Had it been overthrown by the counsel, or the acting, or the prowess, or the engines of men? Nay, the walls had fallen of their own accord. With what confidence then can they league to take up arms against heaven?

Calvin: Jos 9:3

3.And when the inhabitants of Gibeon heard, etc The inhabitants of Gibeon alone rejecting the proposal to make war have recourse to fraud, and endeavor to obtain peace by pretending to live at a great distance. To make such an attempt, was very odious to their neighbors, because it was, in a manner, to make a schism among them, to open a door to the Israelites, and weaken the strength of their allies. And though blame is justly due to the foolish credulity of Joshua and the rulers, who were under no obligation to bargain rashly in regard to a matter not properly investigated, yet the Lord, who is wont to bring light out of darkness, turned it to the advantage of his people; for it procured them an interval of relaxation, while they halted in a tranquil district.

The Gibeonites, indeed, judged rightly and prudently, when they resolved to bear anything sooner than provoke God more against them, by a vain resistance. But the employment of fraud and illicit arts, to circumvent those whose favor and protection they desired to enjoy, was no less absurd and ridiculous than at variance with reason and equity. For what could be the stability of a league which was founded in nothing but gross fraud? They pretend that they are foreigners who had come from a far distant country. Joshua, therefore, is bargaining with mere masks, and contracts no obligation except in accordance with their words. Hence the craft by which they insinuated themselves ought not to have availed them. Still, as a great degree of integrity yet existed among men, they deemed it enough to obtain an oath even extorted by fraud, feeling fully persuaded, that the people of Israel would not violate it.

The expression, that they too acted cunningly, is erroneously supposed by some to contain an allusion to the stratagem which Joshua had employed in deceiving the citizens of Ai no less inaccurately do others make it refer to the time of Jacob, whose sons, Simeon and Levi, ⁸³ had treacherously destroyed the Sichemites. (Gen 34:0) The antithesis is merely between the hostile preparations of the kings and the secret wiles with which the Gibeonites accosted Joshua. Accordingly, after it is stated, that some had leagued with the intention of trying the result of open war, the trick of the Gibeonites is subjoined, and hence the meaning is, that Joshua had to do not only with professed enemies, who had gathered themselves together to battle, but with the crafty dissimulation of one nation.

It is asked, however, why the Gibeonites labored so anxiously in a matter which was not at all necessary? For we shall see elsewhere that the Israelites were ordered to offer peace to all, that they might thereafter have a just and legitimate cause for declaring war. But as it was everywhere rumored, that they were seeking a permanent settlement in the land of Canaan, (which they could not obtain except by expelling the inhabitants,) the Gibeonites conclude that there is no means of binding them to mercy except by imposing upon them in some way or other; as they would never have spontaneously and knowingly allowed the land which they had invaded to be occupied by others. Nay, as it was known that they had been commanded to destroy all, they had no alternative left but to have recourse to fraud, as all hope of obtaining safety was otherwise taken away. And for this reason they shortly after ask pardon for a fraud wrung from them by necessity.

Here, however, a question arises; as the Israelites object that they are not at liberty to make any paction with the nations of Canaan, but are bound to exterminate them utterly. There is certainly a discrepancy between the two things — to exhort to submission, and at the same time refuse to admit suppliants and volunteers. But although God required that the laws of war should be observed according to use and wont, and that, therefore, peace should be offered on condition of submitting, he merely wished to try the minds of those nations, that they might bring destruction upon themselves by their own obstinacy. At the same time, it was intimated to the Israelitish people, that they must destroy them; and hence the conclusion necessarily followed, that those who dwelt in the land of Canaan could not be tolerated, and that it was unlawful to make a covenant with them.

We shall afterwards find both things distinctly expressed, viz., that all persisted in carrying on war, because it had been the divine intention that their hearts should be hardened, and that they should perish. It was, therefore, a legitimate inference that those who were doomed to death could not be preserved. If any one object that the Gibeonites, who voluntarily applied for peace, were therefore exceptions, I answer, that the Israelites were not at present considering that formal custom which produced no result, but are merely attending to the promise and the command of God. Hence it is, that they allow no hope to remain, because they had been simply and precisely commanded to purge the land by putting every individual to death, and to succeed to the place of those they had slain.

Calvin: Jos 9:6

6.And they went to Joshua, etc. I have said that in strict law, a covenant of this description was null and void. For when they obtain their prayer, what is stipulated but just that they should be kept safe, provided they come from a distant and remote region of the globe? And the oftener they reiterate the same falsehood, the more do they annul a compact elicited by fraud, since its true meaning only amounts to this, that the Israelites will offer no molestation to a foreign people, living at a remote distance. This is shown to be more especially the meaning, from the fact, that the Israelites expressly exclude all the inhabitants of the land of Canaan. They could not, therefore, gain anything by the fraud. Nor are they more assisted by making a fallacious pretext of the name of God, and thus throwing a kind of mist over the mind of Joshua. They pretend that they had come in the name of God; as if they were professing to give glory to God, even the God of Israel; inasmuch as there is a tacit rejection of the superstitions to which they had been accustomed. For if it is true, that they had come, moved by the faith of the miracles which had been performed in Egypt, they concede supreme power to the God of Israel, though to them a God unknown.

Calvin: Jos 9:14

14.And the men took of their victuals, etc Some commentators here have recourse to the insipid fictions that they ate the bread, to ascertain from the taste whether it were stale from age, or that they confirmed the covenant by a feast. The words rather, in my opinion, are an indirect censure of their excessive credulity in having, on slight grounds acquiesced in a fabulous narrative, and in having attended merely to the bread, without considering that the fiction was devoid of color. And, certainly, had not their senses been blunted, many things would have instantly occurred to refute the Gibeonites. ⁸⁴ But as it sometimes happens, that the most piercing eyes are dazzled by an empty spectacle, they are more severely condemned for not having ascertained the pleasure of God. The remedy was at hand, had they attempted nothing without consulting the oracle. It was a matter deserving of careful inquiry, and it was therefore a sign of gross carelessness, when a priest was ready to seek an answer from God, by means of Urim and Thummim, to decide rashly in an obscure case, as if they had no means of obtaining advice. Their rashness was the less excusable, from being combined with such supine neglect of the grace of God.

Calvin: Jos 9:16

16.And it came to pass, etc. The chastisement of their levity by the discovery of the fraud, three days after, must, by the swiftness of the punishment, have made them more sensible of the shame and disgrace. For it was thus known, that through sloth and lethargy, they had very stupidly fallen into error from not having taken the trouble to inquire into a matter almost placed before their eyes. Their marching quietly through that region, entering cities without trouble, and finding free means of sustenance, was owing to the paternal indulgence of God, who not only pardons their fault, but causes that which might justly have been injurious to turn out to their good. Here it is related that the children of Israel did not act in a hostile manner in that region, because the Gibeonites had received a promise of safety confirmed by an oath.

Now two questions arise — first, Whether the children of Israel, who had no intention whatever to pledge their faith to impostors, had contracted any obligation? and, secondly, Whether it was not in the option of the people to rescind a promise which their leaders had foolishly and erroneously made? In regard to the general position, the obligation of an oath ought to be held in the greatest sacredness, so that we may not, under the pretext of error, resile from pactions, even from those in which we have been deceived, since the sacred name of God is more precious than the wealth of a whole world. ⁸⁵ Hence though a man may have sworn with little consideration, no loss or expense will free him from performance. I have no doubt, that in this sense David says, (Psa 15:4,) that the true worshippers of God, if they have sworn to their hurt, change not, because they will bear loss sooner than expose the name of God to contempt, by retracting their promises.

I conclude, therefore, that if a private interest only is to be affected, everything which we may have promised by oath must be performed. And it is apparent from the words, that the Israelites were afraid lest they should expose the name of their God to disgrace among the nations of Canaan. For I think there is an emphasis in the expression — because they had sworn by the God of Israel. But a special reason left the Israelites at liberty to recede from the deceitful compact; for they had not only given up their own right, but improperly departed from the command of God, with which it was not lawful to interfere in the smallest iota. It was not in their power either to spare the vanquished or enact laws of surrender, whereas they now transact as if the business had been committed to them. We see, accordingly, that they twice profaned the name of God, while, under pretence of the oath, they persevered in defending what they had foolishly promised.

In the deference which the common people pay to their leaders, by abstaining from all violence to the Gibeonites, we behold the integrity of the age. Elsewhere it would have readily occurred to elude the promise by asserting that a whole people were not bound by the agreement of a few individuals, as the Romans did, in repudiating the Caudine peace, to which only the consuls, legates, and tribunes had sworn without the orders of the senate and people. The more praise, therefore, is due to that rude simplicity in which the religious obligation prevailed more than the too subtle arguments which the greater part of men in the present day approve and applaud. The people are indeed indignant that their leaders had taken more upon them than they were entitled to do, but their moderation does not allow them to proceed beyond murmur and noise. ⁸⁶

Calvin: Jos 9:20

20.This we will do to them, etc. Although, according to agreement, they give the Gibeonites their lives, they ratify the whole covenant only in part. For while the Gibeonites were entitled to be made perfectly secure, they are deprived of liberty, which is dearer than life. From this we infer that Joshua and the others had, as in a case of doubt and perplexity, devised a kind of middle course, so as not to make the oath altogether void. The principal object of this device was to appease the multitude: at the same time, while they were indignant at having been imposed upon by the Gibeonites, they punished the fraud, and did not allow impunity to increase their derision. It was a harsh condition, in this arrangement, that the Gibeonites were not only doomed to servile labors but withdrawn from their homes, to lead a vagrant and wandering life. The office of scullions imposed on them was no less mean than laborious, but the worst, of all was to hew wood and draw water, wherever God should be pleased to station the ark.

Calvin: Jos 9:22

22.And Joshua called for them, etc As he was to deliver a sad and severe sentence, he premises that the resolution involves no injustice, because nothing would be more unbecoming than to allow tricks and wiles to be profitable to those who employ them. He therefore first expostulates with them for having warded off danger by falsehood, and then immediately pronounces them cursed. By this I understand that he throws the blame of their servitude upon themselves, because they bear nothing worse than they have deserved by their guile or perfidy; as if he had said that the ground of the condemnation which he pronounces is in themselves. It is hard, indeed, that no end is assigned to the labors to which they are doomed, for this is implied in the words, Slaves shall never cease from among you: but he declares that no injustice is done them, as they were cursed of their own accord, or by their own fault. They, indeed, extenuate the offense, by alleging the necessity which compelled them, and yet they decline not the punishment, which they acknowledge to be justly inflicted. It may indeed be, that overcome with fear, they refused nothing, nay, calmly and flatteringly ⁸⁷ acquiesced in the terms imposed on them. For what could they gain by disputing? I have no doubt, however, that as they were conscious of having done wrong, and had no means of completely exculpating themselves, they considered themselves very humanely dealt with, so long as their lives were saved, ⁸⁸

Defender: Jos 9:3

Gibeon, a city of the Hivites, was a city between Bethel and Jerusalem. The inhabitants of Gibeon knew they were also under God's condemnation, like the inhabitants of Jericho and Ai, and thus were in imminent danger of destruction. Hence their stratagem of pretending they were from a distant land not under God's judgment."

TSK: Jos 9:1

all the kings : Jos 10:2-5, Jos 10:23, Jos 10:28-39, Jos 11:1-5, Jos 11:10, Jos 11:11, 12:7-24

on this : Jos 1:15, Jos 3:17, Jos 5:1, Jos 22:4, Jos 22:7; Deu 4:49

of the great : Jos 1:4, Jos 15:12, Jos 23:4; Num 34:6

Lebanon : Jos 11:17, Jos 12:7, Jos 13:5; Deu 3:25

Hittite : Jos 24:11; Gen 15:18-21; Exo 3:17, Exo 23:23, Exo 23:31, Exo 34:11; Deu 7:1

TSK: Jos 9:2

gathered : 2Chr. 20:1-30; Psa 2:1, Psa 2:2, Psa 83:2-8; Pro 11:21; Isa 8:9, Isa 8:10, Isa 8:12, Isa 54:15; Joe 3:9-13; Act 4:26-28; Rev 16:14, Rev 20:8, Rev 20:9

accord : Heb. mouth

TSK: Jos 9:3

Gibeon : Jos 9:17, Jos 10:2; 2Sa 21:1, 2Sa 21:2

Jericho : Josh. 6:1-27, 8:1-35

TSK: Jos 9:4

work wilily : Gen 34:13; 1Ki 20:31-33; Mat 10:16; Luk 16:8

ambassadors : The word tzir , an ambassador, properly denotes a hinge; because an ambassador is a person upon whom the business turns as upon a hinge. So the Latin Cardinalis , from cardo , a hinge, was the title of the prime minister of the emperor Theodosius, though now applied only to the Pope’ s electors and counsellors.

wine bottles : These bottles being made of skin, were consequently liable to be rent, and capable of being mended; which is done, according to Chardin, by putting in a piece, or by gathering up the wounded piece in the manner of a purse; and sometimes by inserting a flat piece of wood. Psa 119:83; Mat 9:17; Mar 2:22; Luk 5:37, Luk 5:38

TSK: Jos 9:5

old shoes : Jos 9:13; Deu 29:5, Deu 33:25; Luk 15:22

clouted : The word clouted signifies here patched, from the Anglo-Saxon clut , a clout or rag; and not nailed from the French clou , a nail.

TSK: Jos 9:6

the camp : Jos 5:10, Jos 10:43

We be : Jos 9:9; Deu 20:11-15; 1Ki 8:41; 2Ki 20:14

make ye : Kirthoo lanoo berith , ""cut or divide with us a covenant,""or rather the covenant sacrifice offered on these occasions. (See note on Deu 29:12.)

TSK: Jos 9:7

Hivites : Jos 11:19; Gen 10:17, Gen 34:2; Exo 3:8

how shall : Exo 23:31-33, Exo 34:12; Num 33:52; Deu 7:2, Deu 7:3, Deu 20:16; Jdg 2:2

TSK: Jos 9:8

Jos 9:11, Jos 9:23, Jos 9:25, Jos 9:27; Gen 9:25, Gen 9:26; Deu 20:11; 1Ki 9:20, 1Ki 9:21; 2Ki 10:5

TSK: Jos 9:9

From a : Deu 20:15

because : 1Ki 8:41; 2Ch 6:32, 2Ch 6:33; Neh 9:5; Psa 72:19, Psa 83:18, Psa 148:13; Isa 55:5; Act 8:7

we have : Jos 9:24, Jos 2:9, Jos 2:10; Exo 9:16, Exo 15:14; Num 14:15; Isa 66:19

TSK: Jos 9:10

two kings : Num 21:24-35; Deu 2:30-37, Deu 3:1-7

Ashtaroth : Jos 12:4; Deu 1:4; 1Ch 6:71

TSK: Jos 9:11

our elders : Est 8:17

Take : Jos 1:11; Mat 10:9, Mat 10:10; Luk 9:3

with you : Heb. in your hand, Gen 43:12

We are your : Jos 9:8; Est 8:17

TSK: Jos 9:12

our bread : Jos 9:4, Jos 9:5

TSK: Jos 9:14

the men took of their victuals : or, they received the men by reason of their victuals

asked not : Exo 28:30; Num 27:21; Jdg 1:1, Jdg 20:18, Jdg 20:28; 1Sa 14:18, 1Sa 14:19, 1Sa 22:10, 1Sa 23:9-12; 1Sa 30:7, 1Sa 30:8; 2Sa 2:1, 2Sa 5:19; 1Ch 10:13, 1Ch 10:14; Ezr 8:21; Pro 3:5, Pro 3:6; Isa 30:1, Isa 30:2; Jam 1:5

TSK: Jos 9:15

made peace : Jos 2:12-19, Jos 6:22-25, Jos 11:19; Deu 20:10, Deu 20:11; 2Sa 21:2; Jer 18:7, Jer 18:8

and the : 2Sa 21:2

TSK: Jos 9:16

that they heard : Pro 12:19

TSK: Jos 9:17

Gibeon : Jos 10:2, Jos 18:25-28; 1Ch 21:29; 2Ch 1:3; Ezr 2:25; Neh 7:29

Kirjathjearim : Jos 15:9, Jos 15:60, Jos 18:14; 1Sa 7:1; 1Ch 13:5, 1Ch 13:6; 2Ch 1:4

TSK: Jos 9:18

had sworn : 2Sa 21:7; Psa 15:4; Ecc 5:2, Ecc 5:6, Ecc 9:2

TSK: Jos 9:19

We have : Jos 9:20; Ecc 8:2, Ecc 9:2; Jer 4:2

TSK: Jos 9:20

lest wrath : 2Sa 21:1-6; 2Ch 36:13; Pro 20:25; Eze 17:12-21; Zec 5:3, Zec 5:4; Mal 3:5; Rom 1:31; 1Ti 1:10

TSK: Jos 9:21

let them : Jos 9:23, Jos 9:27; Deu 29:11; 2Ch 2:17, 2Ch 2:18

as the princes : Jos 9:15

TSK: Jos 9:22

Wherefore : Gen 3:13, Gen 3:14, Gen 27:35, Gen 27:36, Gen 27:41-45, Gen 29:25; 2Co 11:3

We are : Jos 9:6, Jos 9:9, Jos 9:10

ye dwell : Jos 9:16

TSK: Jos 9:23

Gen 9:25, Gen 9:26; Lev 27:28, Lev 27:29

cursed : This may refer to the original curse pronounced against the descendants of Canaancaps1 . bcaps0 oth of them seem to have implied nothing else than perpetual slavery. The Gibeonites were brought, no doubt, under tribute; performed the meanest offices for the Israelites; being in the same condition as the servile class of Hindoos, called the Chetrees ; had their national importance annihilated, and yet were never permitted to incorporate themselves with the Israelites.

none of you be freed : Heb. not be cut off from you

hewers : In the East, collecting wood for fuel, and carrying water, are the peculiar employment of females. The Arab women of Barbary, and the daughters of the Turcomans, are thus employed. Hence Mr. Harmer concludes, that the bitterness of the doom of the Gibeonites does not seem to have consisted in the labouriousness of the service enjoined them, but its disgracing them from the characteristic employment of men, that of bearing arms, and condemning them and their posterity for ever to the employment of females. Jos 9:21, Jos 9:27

TSK: Jos 9:24

the Lord : Exo 23:31-33; Num 33:51, Num 33:52, Num 33:55, Num 33:56; Deu 7:1, Deu 7:2, Deu 7:23, Deu 7:24, Deu 20:15-17

we were sore : Exo 15:14-16; Job 2:4; Mat 10:28

TSK: Jos 9:25

we are : Gen 16:6; Jdg 8:15; 2Sa 24:14; Isa 47:6; Jer 26:14, Jer 38:5

as it seemeth : Jdg 10:15; 1Sa 3:18; Mat 11:26

TSK: Jos 9:27

made them : Heb. gave, or delivered to be, Jos 9:21, Jos 9:23; 1Ch 9:2; Ezr 2:43, Ezr 8:20; Neh 7:60, Neh 11:3, Nethinim

in the place : Jos 18:1; Deu 12:5, Deu 16:2, Deu 16:6, Deu 16:16; 2Ch 6:6; Psa 78:68, Psa 132:13, Psa 132:14; Isa 14:32

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jos 9:1-2

In the hills - See the Num 13:17 note.

The valleys - Or "the vale"(the Shephelah, Deu 1:7), which imports the lowland country between the mountains and the sea coast.

Barnes: Jos 9:3

Gibeon was the head of the four towns Jos 9:17 occupied by the Hivites Jos 11:19. The inhabitants were Amorites 2Sa 21:2; the name "Amorites"being used as a general name for the Canaanite population (Deu 1:44 note). The Hivites seem to have had a non-monarchical form of government (compare Jos 9:3, Jos 9:11), but their city was Jos 10:2 in size and importance equal to those cities which the kings of the country made their capitals. Gibeon signifies "pertaining to a hill,"i. e. built on a hill (compare Gibeah and Geba, towns in the same neighborhood), and describes the site, which is on two of the rounded hills unique to this district. It is still known as El-Jib, and lies about five miles north of Jerusalem by the most direct route. It stands at the head of the pass of Beth-horon, through which lies the main route from Jerusalem and the lower Jordan valley to Joppa and the sea coast. Thus from its position, no less than from the number and valor of its people Jos 10:2, it was one of the most important cities of southern Canaan. Gibeon fell within the lot of Benjamin Jos 18:25, and was one of the cities assigned to the priests Jos 21:17. In later times it was famous as the scene of various events (2Sa 2:12-17; 2Sa 20:4-13; 1Ki 2:28-29, compare with 1Ch 16:39). It was for a long time the spot where the tabernacle of Moses, together with the brass altar of burnt offering 1Ch 21:29 and other portions of the sacred furniture, were placed. It was the scene of the magnificent ceremonial with which Solomon inaugurated his reign 1 Kings 3, but no doubt lost much of its importance after the tabernacle and its accompaniments were removed to the temple of Solomon.

Barnes: Jos 9:4

They did work wilily - literally, "they also,"or "they too, did work, etc."The "also"serves, apparently, to connect the stratagem of the Gibeonites with that employed by the Israelites before Ai. It hints that the Gibeonites resolved to meet craft with craft.

Rent and bound up - i. e. the wine skins were torn and roughly repaired by tying up the edges of the tear. The more thorough and careful way, hardly feasible in a hasty journey, would have been to insert a patch.

Barnes: Jos 9:6

Camp at Gilgal - While Joshua was engaged in more distant enterprises, the women, children, and property of the Israelites were left with a sufficient guard at this place, where they had been established immediately after crossing the Jordan Jos 5:9.

Barnes: Jos 9:7

Compare the marginal references.

Barnes: Jos 9:14

The elders of Israel Jos 9:18, tasting what was offered them by the Gibeonites, pledged themselves according to the usage of Eastern nations to peace and friendship with them. They credited the story at once, instead of seeking the direction of God in the matter. The rendering of the margin is not to be preferred to that of the text.

At the mouth of the Lord - i. e. by the Urim and Thummim Exo 28:30.

Barnes: Jos 9:17

Chephirah (Kefir) is situated eight or nine miles west of Gibeon, and was an inhabited city in the days of Ezra and Nehemiah Ezr 2:25; Neh 7:29.

Beeroth (Birch), about eight miles north of Jerusalem. Kirjath-jearim, i. e. "city of woods,"is identified by Robinson with the modern Kuriet el Enab, nine miles from Jerusalem on the road to Jaffa (and by Conder with Soba). The town was numbered among those belonging to Judah, and was in the northern boundary of that tribe. Beyond this city the six hundred Danites encamped on their famous expedition to Laish Jdg 18:12. Kirjath-jearim was also, and probably before the Israelite conquests exclusively, called Baalah and Kirjath-baal Jos 15:9, Jos 15:60, names which seem to point to its early sanctity as a special seat of Baal-worship. To this place also the ark was brought from Beth-shemesh after it was sent back by the Philistines, and here it remained for twenty years 1Sa 6:20-21; 1Sa 7:2. It was fetched thence by David and deposited in the house of Obed-edom 2Sa 6:2. Hence, the allusion, Psa 132:6, where David is said to have found the ark "in the fields of the wood."

Barnes: Jos 9:21

Render "they shall be hewers of wood and drawers of water:"menial duties belonging to the lowest classes only (compare the marginal reference). The curse of Noah Gen 9:25 on the children of Ham was thus fulfilled to the letter in the case of these Hivites.

Barnes: Jos 9:22

Were the Israelites bound to respect an oath thus procured by fraud? Were they right in doing so? Dr. Sanderson ("Works,"vol. iv. 4 pp. 269, 300, Oxford edition), determines these questions in the affirmative; and rightly, since the oath, though unlawfully taken, was not an oath taken to do an unlawful thing, i. e. a thing in itself unlawful. It was the carelessness of the Israelites themselves which betrayed them into this league. It was therefore their duty when they found themselves entrapped into this unlawful covenant, to devise means by which they might respect both their own oath and God’ s purposes as intimated in His injunctions Deu 7:2 against sparing the Canaanites. This was accomplished by granting their lives to the Gibeonites, but reducing them to a servile condition, which might be expected to disable them from influencing the Israelites to do wrong. It may be added, that had the Israelites broken their oath, taken solemnly in the Name of the Lord, they would have brought that Name into contempt among the pagan; and, while punishing perfidy in others, would have themselves, the Lord’ s people, incurred the reproach of perjury. The result showed that Joshua and the princes judged rightly in this matter. God gave to Israel a notable victory, crowned with special miracles, over the kings who were confederated against Gibeon, because of the treaty made with Israel Jos 10:4, Jos 10:8,Jos 10:13; and God punished as a national act of blood-guiltiness the slaughter of the Gibeonites by Saul, which was a distinct violation of the covenant here before us (compare 2Sa 21:1). This sparing of the Gibeonites, as well as the previous sparing of Rahab and her household, must be borne in mind when the massacre of the Canaanites by Joshua and the Israelites is discussed.

Barnes: Jos 9:24

It was mere fear which drove the Gibeonites to act as they did. They sought for union with God’ s people, not for its own sake, but to save their lives. Rahab’ s motives were higher (Jos 2:9 ff). Hence, she was adopted into Israel; the Gibeonites remained forever bondsmen of Israel.

Poole: Jos 9:2

They gathered themselves together not actually, as the following history shows; but they entered into a league or confederation to do this.

Poole: Jos 9:3

Or, but when the inhabitants ; for he shows that these took another and a wiser course.

Gibeon a great and royal city of the Hivites, Jos 10:2 11:19 .

Poole: Jos 9:4

Ambassadors sent from a far country, as they say, Jos 9:6 .

Poole: Jos 9:6

Gilgal the place of their head-quarters. To the men of Israel, to wit, those who used to meet in council with Joshua, to whom it belonged to make leagues, as it here follows, even the princes of the congregation; not the common people, as appears both from Jos 9:15,18,19,21 , and from common usage of all ambassadors, who generally deliver their message to and treat with princes, not people. And the Hebrew word iseh , here used, sometimes notes men of eminency and dignity.

Now therefore because we are not of this people, whom, as we are informed, you are obliged utterly to destroy; that which appeared sufficiently, by the Israelites’ practice in destroying the Amorites beyond Jordan, and the people of Jericho and At, without any allowance for sex or age; and by common rumour, and the report of the Israelites and other persons who dwelt among them, or had converse with them, as Rahab and all her kindred; and by the nature of the thing, because they were to possess that whole land, and were not to mix themselves with the people of it.

Poole: Jos 9:7

The Hivites i.e. the Gibeonites, who were Hivites, Jos 11:19 .

Among us i.e. in this land, and so are of that people with whom we are forbidden to make any league or covenant, Exo 23:32,33 De 7:2 20:15,16 .

Poole: Jos 9:8

We are thy servants we desire a league with you upon your own terms; we are ready to accept of any conditions.

Who are ye? and from whence come ye? for this free and general concession of theirs gave Joshua just cause to suspect that they were of the cursed Canaanites.

Poole: Jos 9:9

Because of the name of the Lord being moved thereunto by the report of his great and glorious nature and works; so they gave them hopes that they would embrace their religion.

All that he did in Egypt: they cunningly mention those things only which were done some time since, and say nothing of the dividing of Jordan, nor of the destruction of Jericho and Ai, as if they lived so far off that the fame of those things had not yet reached them.

Poole: Jos 9:14

The men i.e. the princes, as before, Jos 9:6 .

Took of their victuals not from their want or any desire they could have to such unpleasant and unwholesome food; nor in a ceremony usual in making leagues, for that was not now done, but in the next verse; but that they might examine the truth of what they said.

Asked not counsel at the mouth of the Lord as they ought to have done upon all such weighty and doubtful occasions. So they are accused of rashness, and neglect of their duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation left upon them to embrace the true religion, which here was omitted.

Poole: Jos 9:15

To let them live i.e. that they would not destroy them. Some question whether this league was lawful and obliging, because it is contrary to a positive and precedent law of God, by which they were enjoined to make no peace with them, but utterly to destroy them, Exo 23:32 Ex 34 &c. But this law seems to admit of some exception and favourable interpretation, and that taken from the reason and soul of that law; which was this, that the Israelites might not be tainted with their idolatry and other abominations by cohabitation with them; and therefore when that reason ceased, i.e. if they were willing to relinquish their possessions and idolatry, and other wickedness, and to embrace the true religion, they might be spared. And though this law was delivered in general terms, because God foresaw that the Israelites would be most prone to err on that hand, by sparing those whom they should destroy; yet that it was to be understood with an exception of penitents and true converts might easily be gathered, both from the example of Rahab, and from the tenor of Divine threatenings, which, though absolutely delivered, allow of this exception; as appears from Jer 18:7,8 Jon 3 Jon 4 , and from the great kindness and favour which God hath manifested unto all true penitents, in delivering them from evils threatened to them, and inflicted upon others; which kindness of God we also are obliged to imitate by virtue of that natural and moral law of God implanted in us, and revealed to us, to which such positive commands as this of killing the Canaanites must give place. And that this league was lawful and obliging, may seem probable,

1. Because Joshua and all the princes upon the review concluded it so to be, and spared them accordingly, Jos 9:19,20,22,23 .

2. Because God punished the violation of it long after, 2Sa 21:1 .

3. Because God is said to have hardened the hearts of all other cities not to seek peace with Israel, that so he might utterly destroy them, Jos 11:19,20 , which seems to imply that their utter destruction did not necessarily come upon them by virtue of any absolute and peremptory command of God to destroy them, but by their own obstinate hardness, whereby they neglected and refused to make peace with the Israelites.

Object. This league was grounded upon a deceit and error of the persons, which also they had entered a caution against, Jos 9:7 .

Answ Their supposition that they were Canaanites was indeed a part of the foregoing discourse, Jos 9:7 , and the Israelites rested satisfied with their answer, and believed they were not, and so entered into the league; but that league was absolute, not suspended upon that or any other condition; and the error was not about the persons, but about the country and people to which they belonged, which was not material to this contract, no more than it is to a contract of marriage, that the one person believed the other to be of another country or family than indeed they were.

Poole: Jos 9:16

At the end of three days i.e. at the last of them, or upon the third day, as it is said Jos 9:17 ; so this phrase is elsewhere used, as Deu 14:28 31:10 . Or it may be properly understood, that after three days they heard this; and on the day after they heard this, they came to their cities, as is said, Jos 9:17 .

Poole: Jos 9:17

Cities which were subject to Gibeon, which was the royal city, Jos 10:2 .

Poole: Jos 9:18

Partly, from that proneness which is in people to censure the actions of their rulers; partly, because they might think the princes by their rashness had brought them into a snare, that they could neither kill them for fear of the oath, nor spare them for fear of God’ s command to the contrary; and partly, for their desire of the possession and spoil of these cities, of which they thought themselves hereby deprived.

Poole: Jos 9:19

They plead not the lawfulness or the prudence of the action, but only the obligation of an oath; of which, though it was procured by fraud, they perceived the people sufficiently sensible.

We may not touch them i.e. not hurt them, as that word is oft used, as Gen 26:11 Psa 105:15 Psa 144:5 ; or not smite them, as is said, Jos 9:18 .

Poole: Jos 9:21

i.e. Let them be public servants, and employed in the meanest offices and drudgeries, (such as this was, this one kind being put for all the rest, as it is Deu 29:11 ) for the use and benefit of the congregation; to do this partly for the sacrifices and services of the house of God , as it is expressed, Jos 9:23 , which otherwise the Israelites themselves must have done, partly for the service of the camp or body of the people, and sometimes upon occasion even to particular Israelites; whence they are made bondmen , which is mentioned as a filing distinct from their service in the house of God , Jos 9:23 . And so they are in effect stripped of all their possessions, whereby the main ground of the people’ s quarrel was taken away.

As the princes had promised them or, because or seeing that (as the Hebrew word sometimes signifies) the princes (i.e. we ourselves; they speak of themselves in the third person, which is very frequent in the Hebrew language) had promised it to them, to wit, that they should live, and confirmed their promise by an oath. So the princes speaking here to the people allege the promise or oath of the princes when they met among themselves, and apart from the people. And this change of persons may possibly arise from hence, because some of the princes who were present in the assembly of the princes might now be absent upon some occasion. And this clause relates not to the next words, which are fitly enclosed within a parenthesis, but to the foregoing clause,

let them live because the princes have promised them their lives.

Poole: Jos 9:23

Ye are cursed you shall not escape the curse of God, which by Divine sentence belongs to all the Canaanites, who are a people devoted by God to ruin, but only change the quality of it; you shall feel that curse of bondage and servitude, which is proper to your race by virtue of that ancient decree, Gen 9:25 ; you shall live indeed, but in a poor, vile, and miserable condition.

There shall none of you be freed from being bond-men the slavery which is upon you shall be entailed to your posterity.

Hewers of wood and drawers of water for the house of my God: this only service they mention here, because it was their principal and most durable servitude, being first in the tabernacle, and then in the temple, whence they were called Nethinims , 1Ch 9:2 Ezr 2:43 ; whereas their servitude to the whole congregation would in a great measure cease when the Israelites were dispersed to their several habitations.

Poole: Jos 9:25

We are in thine hand i.e. in thy power to use as thou wilt. We refer ourselves to thee and thy own piety and probity, and faithfulness to thy word and oath; if thou wilt destroy thy humble suppliants, we submit.

Poole: Jos 9:26

So as was said Jos 9:23 , and so as here follows.

Poole: Jos 9:27

By which it appears that they were not only to do this service in God’ s house, but upon all other occasions, as the congregation needed or required their help.

Haydock: Jos 9:1

These things. The solemn covenant by which the Israelites took possession of Chanaan, (Haydock) and the destruction of two cities of Jericho and Hai. (Calmet) ---

The kings on that side of the Jordan, and in all the neighbourhood, perceiving that, if the Israelites were suffered to attack them singly, in this manner, they would all presently lose their dominions and their lives. They resolved, therefore, to form a general league, offensive and defensive. (Haydock) ---

Beyond. Hebrew, "on the side of." ---

Mountains, on the south of Judea. ---

Sea. All the nations of Phoenicia, and the country of the Philistines, (Calmet) who had seized a part of the country, which belonged to the Israelites. Josue divided their territory among the people, though he did not live to make the conquest of it. (Haydock) ---

Libanus. Hebrew, "and in all the coasts of the great sea, over-against Libanus," as if the Phœnicians were alone meant. (Calmet)

Haydock: Jos 9:4

Provisions. By the alteration of a single letter, Hebrew means, "they feigned themselves to be ambassadors." But the Chaldean, Syriac, and Septuagint agree with the Vulgate. (Calmet) ---

The Gabaonites were Hevites, though they are called by the more general name of Amhorrites, 2 Kings xxi. 2. St. Jerome says that their city stood in the tribe of Benjamin; according to Josephus, 40 or 50 stadia north of Jerusalem. (Menochius) ---

They alone had the prudence to submit, (Calmet) being terrified and converted by the miracles of God. (Haydock) ---

Again. In the East, goat skins with the hair inwards, are used to carry wine.

Haydock: Jos 9:5

Patches. Hebrew, "spotted," or of different colours, like shoes worn out and spoiled with dirt. ---

Pieces. Hebrew, is translated, "dry, burnt, eaten, mouldy," &c. But it means fine thin bread, or wafers, (3 Kings xiv. 3,) full of holes. The Israelites partook of this bread, which they would hardly have done if it had been mouldy. (Calmet)

Haydock: Jos 9:7

You. The Gabaonites addressed themselves to the first whom they met in the camp; and these made this remark to them before they were brought into the presence of Josue. The Israelites could make no league with the Chanaanites, as with equals, but only on condition that the latter should embrace the true religion, and acknowledge the dominion of the former. (Grotius) (Exodus xxiii. 32., and Deuteronomy vii. 2.)

Haydock: Jos 9:8

Servants. They did not mean to submit to servitude, but to make a league; otherwise they would not have needed to have recourse to such artifices. (Calmet) ---

But finding that no other terms could be procured, they were willing, at any rate, to save their lives. (Haydock)

Haydock: Jos 9:9

God. So the queen Saba came to Solomon, 3 Kings x. The people of Gabaon being convinced that the God of Israel was the only true God, came to join themselves to his people, and to worship him. (Serarius)

Haydock: Jos 9:10

Astaroth. They take care not to mention what had happened so recently at Jericho, lest they might be detected. (Calmet)

Haydock: Jos 9:13

And almost. This is added by way of farther explanation of the Hebrew, "are become old." (Haydock)

Haydock: Jos 9:14

Victuals, to examine whether they were as old as they pretended; or they eat of them in sign of friendship. (Menochius) ---

Thus we find a feast generally accompanied the making of a league, Genesis xxvi. 30., and xxxi. 54. To betray a guest was deemed a heinous injury, Psalm liv. 15. (Euripides) ---

Lord. By the high priest, clothed with the Urim and Thummim. (Calmet) ---

This remark shews that the Israelites had been guilty of some negligence. (Haydock) ---

Hence they were so easily deceived, being perhaps overjoyed that their friendship should be courted by so distant a nation. (Menochius) ---

The high priest was ordered to consult the Lord for Josue, at the door of the tabernacle, Exodus xxix. 42., and Numbers xxvii. 21. (Worthington)

Ver 15. Them. Were they bound to keep this promise? Some maintain the negative, as it was obtained by fraud, and therefore the Gabaonites leave themselves to the mercy of Josue, (ver. 25,) who condemns them to perpetual servitude in the house of the Lord. He could not, however, have taken away their lives after what had passed. The error was not essential, but the people might have obtained the same conditions, if they had frankly told the truth. If we make a contract with a person who pretends to be of a nation to which he does not belong, the contract will hold good. The deceit of the Gabaonites was punished as it deserved. But God required that the conditions which were granted to them, should be diligently observed; and the family of Saul was severely punished, because he had slain some of them, 3 Kings xxi. If the rest of the Chanaanites had changed their religion, and submitted to the Israelites, they might have been preserved, as Rahab, and so many others were, with whom the pious kings scrupled not to form alliances, chap. xi. 19., and Deuteronomy xx. 10, &c. (Masius; Bonfrere; Calmet) ---

They were, however, obliged to yield possession of the land to the Israelites, and to renounce idolatry. The Gabaonites were willing to accede to these conditions, and therefore Josue might justly make a peace with them. (Menochius)

Haydock: Jos 9:16

Now. The five kings coming to attack the Gabaonites, these were forced to confess the truth, and to implore the assistance of the Israelites; (Calmet) or perhaps Rahab had given information who they really were. (Menochius) ---

Josue flew to their assistance in the night, and arrived the day following, chap. x. 9.

Haydock: Jos 9:18

Israel. This is one reason why their lives were spared. But we have seen that they could not, with justice, have treated them as enemies, on their submitting to the conditions required, even if they had not engaged themselves by oath. The Gabaonites knew with what respect oaths were then kept by the Hebrews, even when they might have some specious pretext for dispensing themselves from their obligation. "People had not yet begun to neglect God, as they do in the present age; nor did they allow themselves the liberty of interpreting an oath, and accommodating the laws to their own humour, but they rather regulated their morals by their prescription." Nondum hæc quæ nunc tenet sæculum, negligentia Dei venerat, &c. (Livy iii.)

Haydock: Jos 9:21

Multitude. The common people, only considering their own private advantage, murmured at the conduct of their leaders, as they supposed that they were thus deprived of the plunder (Calmet) of many cities, and engaged in a dangerous war, with the five confederate kings. But this war was in no degree detrimental to them, as they knew they had to subdue the whole country; and as for the Gabaonites, they eased the people of Israel of a great burden, by doing the drudgery of the tabernacle, which otherwise must have fallen upon them. (Haydock) ---

These people were dispersed through the country, particularly in the cities of the priests and Levites, whose servants they were forced to be. Gabaon was allotted to the priests. In latter ages, many of these poor people being slain by Saul, &c., David was obliged to select some others, called Nathineans, or "people given," to supply their place, (Calmet) unless these were all the remnants of the Gabaonites. (Menochius) ---

Josephus (Jewish Wars ii. 17,) speaks of the feast of Xylophoria, or "wood carrying," for the uses of the temple; and we read, (2 Esdras x. 34,) that lots were cast among the priests and the Levites, and the people, for the offering of wood, &c., which seems to insinuate that the ancient institution was then altered. Many authors speak of a fountain which furnished the temple with water, after the captivity, so that the service of the Gabaonites was not much wanted. We find no mention of them after that time.

Haydock: Jos 9:23

Curse. Hebrew, "you are cursed, and there shall be none of you freed from being bondmen;" (Haydock) you are a part of those nations which are under an anathema, and you deserve to be severely punished. (Calmet) ---

But we shall fulfil our engagements with you, only in punishment for your craftiness: (Haydock) you must submit to change your religion, (Calmet) which will be your greatest blessing, (Haydock) and to perform the meanest offices, which may be considered as a sort of curse. It is thought that some recompense was allowed the Gabaonites for their labour. (Serarius, q. 17.) ---

This sentence was probably pronounced at Galgal, (Calmet) though we might as well conclude that Josue would wait till he came to Gabaon, before he arraigned the people, as no doubt they would make the best of their way out of the camp, as soon as they had obtained their request. (Haydock) ---

Water. Slaves of the meanest condition were employed in these offices, Deuteronomy xxix. 11. (Atheneus x. 22.)

Haydock: Jos 9:24

Thereof. It seems they know not that any conditions would be admitted; and many interpreters have supposed, that none could be offered by the Israelites. See Deuteronomy xx. 15.

Haydock: Jos 9:25

Thee. They acknowledge not only that Josue is too strong for them, but also that he has a right to punish them for their deceit. They accept, therefore, of whatever terms he is pleased to allow them. (Calmet)

Haydock: Jos 9:27

Chosen in the tabernacle and temple. (Menochius) ---

In these Gabaonites, of the race of Chanaan, the prediction of Noe, that he should serve Sem, was fulfilled, Genesis ix. (Worthington)

Gill: Jos 9:1

And it came to pass, when all the kings which were on this side Jordan,.... On the side Israel now were, and was that in which the land of Canaan lay, and was now governed by many kings, and all that were now remaining, even all but the kings of Jericho and Ai, who were slain: both those

in the hills, and in the valleys; that dwelt in the mountainous part of the country, and in the plains of it:

and in all the coasts of the great sea, over against Lebanon; who inhabited and governed in that part of the country which lay on the coast of the Mediterranean sea, the country of Phoenicia, in which were Tyre, Sidon, and other cities, and were over against Mount Lebanon, which was on the northern part of the country; according to the Latin version, they dwelt near Lebanon; and according to the Septuagint, near Antilibanus. It seems best, with Noldius ^g, to render the words, "even unto Lebanon", for it designs all the sea coasts reaching to it; for all the maritime coasts did not lie over against it:

the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof; what they heard is not said, but to be understood; particularly they heard what had been done by Joshua, and the people of Israel, to Jericho and Ai: and their kings, Jos 9:3. Some think, as Abarbinel, that they had heard of the altar Joshua had made, and of the stones he had set up, and of his reading the law to the people, by which they were to be governed; all which they understood as taking possession of the country, and looking upon it as conquered, and obliging his people to swear fealty to him. All the nations of Canaan are mentioned but the Gergasites; which, according to the Jewish writers, are omitted, because they were but few; the Septuagint version has them in some copies.

Gill: Jos 9:2

That they gathered themselves together to fight with Joshua,

and with Israel,.... Not at this time, but they met together to consult what was proper to be done in order to secure themselves, and their people, and put a stop to the successes of the arms of Israel; and for this purpose entered into alliances with each other to assist one another, or at a convenient time and place to join their forces together, and attack Israel, as afterwards they did, Jos 11:1; and this they did

with one accord; were unanimous in their councils and resolutions; they all confederated together, and agreed as one man to make a common cause of it, and oppose Israel with their united forces.

Gill: Jos 9:3

And when the inhabitants of Gibeon,.... A large and royal city, a metropolitan one, which had three others belonging to it, and under it, mentioned Jos 9:17; see Jos 10:2; no mention is made of any king over them, perhaps they were governed by elders, Jos 9:11. Though an Arabic writer ^h says, the king of Gibeon wrote to Joshua, and desired security, and sent him large gifts, whom having preserved in safety, Joshua placed on his throne: when these

heard what Joshua had done to Jericho and Ai; had taken the one in a miraculous way, and the other by a stratagem, and had burnt them both, destroyed the inhabitants, plundered their substance, and slew both their kings, all which struck them with terror.

Gill: Jos 9:4

And they did work wilily,.... Acted craftily, dealt in much cunning and subtlety; our version leaves out a very emphatic word, "also"; they also, as well as other nations, acted a cunning part, but in a different way; they did not enter into consultations and alliances with others, how to defend themselves, but made use of a stratagem to make peace, and enter into a league with Israel; or also as the Israelites had done, either as Simeon and Levi had dealt craftily with the Shechemites, who were Hivites, Gen 34:2; so now the Gibeonites, who also were Hivites, Jos 9:7; wrought in a wily and crafty manner with them, so Jarchi; or as the Israelites had lately done in the affair of Ai:

and went and made as if they had been ambassadors: from some states in a foreign country, sent on an embassy to the people of Israel, to compliment them on their successes, and to enter into alliance with them, which they thought would be pleasing and acceptable to them; the Targum is,"they prepared food,''which they took with them for their journey; and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions:

and took old sacks upon their asses: in which they put, their provisions:

and wine bottles, old, and rent, and bound up: not made of glass, as ours usually are, but of the skins of beasts, as the bottles in the eastern countries commonly were; which in time grew old, and were rent and burst, and they were obliged to mend them, and bind them up, that they might hold together, and retain the liquor put into them, see Mat 9:17.

Gill: Jos 9:5

And old shoes and clouted upon their feet,.... Which being worn out, were patched with various pieces of leather:

and old garments upon them; full of holes and rents, ragged and patched:

and the bread of their provision was dry and mouldy; having been kept a long time, and unfit for use; or like cakes over baked and burnt, as the Targum and Jarchi: the word for "mouldy" signifies pricked, pointed, spotted, as mouldy bread has in it spots of different colours, as white, red, green, and black, as Kimchi and Ben Melech interpret it; or it signifies bread so dry, as Ben Gersom notes, that it crumbles into pieces easily, with which the Vulgate Latin version agrees; or rather through being long kept, it was become dry and hard like crusts, so Noldius ⁱ; or very hard, like bread twice baked, as Castell ^k.

Gill: Jos 9:6

And they went to Joshua, unto the camp at Gilgal,.... From whence it appears, that after Jericho and Ai were destroyed, the army of Israel returned to their encampment at Gilgal, Jos 5:10; and here they were when the Gibeonites applied to them:

and said unto him, and to the men of Israel; not to the whole body of the people, but either to the seventy elders, the great council, who were with Joshua, or the princes of the congregation, after mentioned, who are said to swear to them; and so some render the words, "to the chief men of Israel" ^l; the word "Ish" here used sometimes denotes an eminent person or persons, see Isa 2:9,

we be come from a far country; this lie they told, that they might not be thought to be inhabitants of Canaan, and be destroyed as those of Jericho and Ai were; and as the rest of the inhabitants would be, of which they had intelligence, as the design of the Israelites, and what their orders were; according to Jerom ^m, Gibeon was but four miles from Bethel, unless he means Gibeah; however, it could not be at a much greater distance; and as Gilgal was a mile and a quarter from Jericho, where the Gibeonites now were, and Ai but three miles from Jericho, and Bethel a mile from thence, and Gibeon four miles from Bethel, they were come but little more than nine miles. Bunting ⁿ makes it twelve miles from Gilgal to Gibeon:

now therefore make yea league with us; offensive and defensive, to help and assist each other against a common enemy.

Gill: Jos 9:7

And the men of Israel said unto the Hivites,.... Though they did not know them to be such, but as they afterwards appeared to be the Hivites, as the Gibeonites were, they are here so called, see Jos 11:19. The name signifies "serpents"; according to a Derash, or mystical exposition, mentioned by Kimchi, the Gibeonites are so called, because they did the work of the serpent; that is to say, they deceived the Israelites, as the serpent deceived Eve:

peradventure ye dwell among us; of which they had some suspicion:

and how shall we make a league with you? which they were forbid to do with any of the seven nations, Deu 7:2.

Gill: Jos 9:8

And they said unto Joshua, we are thy servants,.... Not that they meant to be subjects of his, and tributaries to him; but this they said in great humility and lowliness of mind, being willing to be or do anything he should enjoin them. Abarbinel observes, that this they proposed to Joshua singly, not to be servants to all the people, but to him only, and to have him for their head and governor:

and Joshua, said, who are ye? and from whence come ye? by what name are ye called? and from what country do ye come? suspecting, as it should seem, that they were the inhabitants of Canaan; or however he was cautious and upon his guard, lest they should be such, and yet was not enough upon his guard to prevent imposition.

Gill: Jos 9:9

And they said unto him, from a very far country thy servants are come,.... Which they magnified and expressed in stronger terms than before, but were careful not to mention any country, lest such questions should be asked about it, their answers to which would betray them, but put it off by saying they were come:

because of the name of the Lord thy God; because of what they had heard of his name, his power and goodness; or "unto the name of the Lord thy God" ^o; that is, they were come to profess it, and to embrace the religion of the Israelites, and be proselytes to it; which they knew would be very agreeable to them, and engage them to show them favour; and so the Samaritan Chronicle ^p represents them as promising to do this, saying,"we will believe in thy Lord, nor will we contradict him in what ye shall mark out for us, be it small or great;''which seems to be, confirmed by what follows, unless it be considered as an explanation of the preceding clause:

for we have heard the fame of him, and all that he did in Egypt; the miracles wrought there, the plagues he inflicted on the Egyptians, and the wonderful deliverance of the children of Israel from their slavery.

Gill: Jos 9:10

And all that he did to the two kings of the Amorites, that were beyond Jordan,.... On the other side of Jordan from Gilgal:

to Sihon king of Heshbon, and to Og king of Bashan in Ashtaroth; the history of which see in Num 21:21; they wisely took no notice of the miracle of dividing the waters of Jordan, to make a passage for the Israelites; nor of the destruction of Jericho and Ai, which were recent things, and could not be thought as yet to have reached a far country they pretended to come from; and which, if they mentioned, might have created a stronger suspicion still of their being Canaanites.

Gill: Jos 9:11

Wherefore our elders, and all the inhabitants of our country,

spake unto us,.... They suggest, that their senate, or the states of their country, their principal men were convened, and that it was the unanimous voice of them, and of the people, that they should go on this embassy:

saying, take victuals with you for the journey; sufficient for so long a journey; for, in those times and countries, inns on the road were not frequent as now:

and go to meet them; to prevent their coming in an hostile manner unto them, and make peace, and enter into an alliance with them:

and say unto them, we are your servants; ready to come into any terms with them, just and reasonable:

therefore now make ye a league with us; that we may live in friendship, and mutually assist each other, as occasion should require.

Gill: Jos 9:12

This our bread we took hot for our provision out of our houses,.... These are not the words of the elders to the messengers they sent, continued, but of the ambassadors to the Israelites, pointing to the bread they brought with them, which they pretended was newly baked and took hot out of the oven:

on the day we came forth to go unto you, but now, behold, it is dry,

and it is mouldy: See Gill on Jos 9:5; which they gave as a demonstration and proof that they were come from a far country, as they had asserted.

Gill: Jos 9:13

And these bottles of wine, which we filled, were new,.... That is, on the day they came out on their journey:

and, behold, they be rent; which were owing to the long use that had been made of them, as they pretended:

and these our garments, and our shoes, are become old by reason of the very long journey: quite worn out through length of time and tedious travels. Isidore of Pelusium ^q thinks these Gibeonites were Cappadocians, of whom he gives a shocking character, and particularly that they were prone to lying and deceit; but his reason for it, that they were of the Philistines, will not hold good.

Gill: Jos 9:14

And the men took of their victuals,.... That is, the princes of Israel took thereof; not to eat of them, for it cannot be thought that such personages would eat of such dry and mouldy bread, and especially as they were now in a plentiful country, and possessed of the fruits of it; but to see whether it was in such a plight and condition as they said, whereby they might judge of the truth of what they said; and they learned and knew, as R. Jonah observes, from the dryness of their food, that it was truth they said; and so the Targum, the men hearkened to their words; and so Jarchi, they believed what they said on sight of their provisions; but, according to Kimchi and Ben Melech, they ate with them, to confirm the covenant they made with them; but had this been the case, as it sometimes was a custom to eat together at making covenants, see Gen 26:30; the princes would doubtless have provided a better entertainment for such a purpose: the "margin" of our Bibles leads to the other sense,"they received the men by reason of their victuals:"

and asked not counsel at the mouth of the Lord; as they might and should have done, by desiring the high priest to inquire of the Lord by Urim and Thummim; but this they neglected, which, had they attended to, the fraud would have been discovered; or however, they would have had the mind of God about making peace with the Gibeonites, which in all likelihood he would not have disapproved of, they becoming proselytes, and giving up their possessions to Israel; but this did not excuse their neglect.

Gill: Jos 9:15

And Joshua made peace with them,.... Upon the report the princes made of having examined what they had said, and which they found to be true, particularly concerning their victuals:

and made a league with them, to let them live; and not destroy them as he did the Canaanites, and was ordered to do; they being supposed not to belong to them by the representation of things they had made:

and the princes of the congregation sware unto them; that they would keep the league and covenant they had made with them inviolable; they ratified it by an oath, which was a sacred solemn thing.

Gill: Jos 9:16

And it came to pass at the end of three days, after they had made a league with them,.... The league seems to have been made the same day they came; the Gibeonites were no doubt in haste to have it concluded, lest they should be discovered; and Joshua, and the princes of Israel, took no pains, and gave themselves no great trouble to inquire about them, but made peace with them at once; and it was but three days after, or within three days of its being made:

that they heard that they were their neighbours, and that they dwelt among them; that is, in their neighbourhood, as the Arabic version; and so Noldius ^r renders the words, "and that they dwelt near them"; for the Gibeonites did not dwell among the Israelites, or in the midst of them, but near the place where they were; and this they understood either by some deserters that came to the camp of Israel, or by some of the Israelites who were sent to reconnoitre several parts of the country, especially such as lay nearest, or for the sake of getting provisions for their camp.

Gill: Jos 9:17

And the children of Israel journeyed,.... Not the whole camp, for that still remained at Gilgal, and continued there until the Gibeonites in distress sent to them for assistance in virtue of the league, as appears from the following chapter; but a party of them, who were sent along with some of the princes, to know the truth whether the Gibeonites were their neighbours or not, as had been reported to them:

and came unto their cities on the third day; not on the third day from their setting out on their journey, for it was but one night's march from Gilgal to them, Jos 10:9; but on the third day from the making of the league; it is very probable it was early on the third day they heard of their being their neighbours, upon which a party was sent out at once to know the truth of it, who arrived thither the same day:

now their cities were Gibeon and Chephirah, and Beeroth and Kirjathjearim; Gibeon was the metropolis, and the other three were subject to it; the three first fell to the lot of Benjamin, and the last to the tribe of Judah; we shall meet with them again in the lots of the several tribes, in Jos 15:60.

Gill: Jos 9:18

And the children of Israel smote them not,.... The inhabitants of the four cities, when they came to them, though they found it to be a true report that was brought them of their being neighbours, and that they were imposed upon by them:

because the princes of the congregation had sworn unto them by the Lord God of Israel; by the Word of the Lord God of Israel, as the Targum, and therefore they restrained the people from smiting and plundering them; for it was not the oath of the princes the people so much regarded, or had such an influence on them as to abstain from seizing on them, but the princes, by reason of their oath, would not suffer them to touch them:

and all the congregation murmured against the princes; not only for taking such an oath, but chiefly because they restrained them from smiting the Gibeonites, and taking their substance for a prey; their eager desire of revenge, and of seizing their goods, and inhabiting their cities, raised a murmur in them against the princes. This is to be understood not of the whole body of the people at Gilgal, but of all that party that was sent to Gibeon, and of the princes that went with them.

Gill: Jos 9:19

But all the princes said to all the congregation,.... That is, all the princes that went to Gibeon addressed all the Israelites that were there:

we have sworn unto them by the Lord God of Israel; by the Word of the Lord God, as the Targum; an oath is a solemn sacred thing, and not to be broken, and a good man will make conscience of it, and keep it, though he has sworn to his own hurt: and

now therefore we may not touch them; neither take away their lives nor their substance.

Gill: Jos 9:20

This we will do to them,.... Either this favour we will show them, preserving their lives, next mentioned, or this punishment we will inflict on them, making them hewers of wood, and drawers of water; which though not mentioned directly, was what was upon their minds, and in their design to propose, only they were extremely desirous of sparing their lives, which they repeat:

we will even let them live; this by all means must be done, their lives must not be taken away as the rest of the Canaanites:

lest wrath come upon us, because of the oath which we sware unto them; that is, lest the wrath of God come upon us princes, and upon the whole community, for perjury, a breach of the third command, Exo 20:7, a sin highly displeasing to God; since an oath is made not only in his presence, and before him as a witness, who is appealed unto, but in his name, and is often severely threatened, and sorely punished; and as even the breach of this oath was several hundreds of years after, in the times of David, 2Sa 21:1. The Vulgate Latin version therefore reads the words, "lest the wrath of the Lord come upon us": but Abarbinel observes, that it may be understood of the wrath of Israel; for the words may be rendered, "and there shall not be wrath upon us, because of the oath": there need be none, there is no occasion for it, since this was agreed upon on all hands, that the Gibeonites should be let to live; and since it was an act of kindness and goodness, and especially they would have no reason to be angry and wrathful with them, when they heard them out, what they had further to propose to them, to make them their servants, though they spared their lives.

Gill: Jos 9:21

And the princes said to them, let them live,.... They were very pressing upon them, and importunate with them, to save their lives, because of the oath they had taken:

(but let them be hewers of wood, and drawers of water, unto all the congregation): which was a very low and mean employment, Deu 29:11; as well as wearisome; and this being a yoke of servitude on the Gibeonites, and a punishment of them for their fraud, and of service, profit, and advantage to the people of Israel, the princess proposed it in hopes of pacifying them, and that they would yield to spare the lives of the Gibeonites; what they proposed was, not that they should hew wood and draw water for all the Israelites for their private use, but what was necessary for the service of the sanctuary, which the congregation was obliged to furnish them with; and now these men should do that work for them, which before was incumbent on them; for Joshua afterwards imposed this upon them, to be hewers of wood and drawers of water for the house of God, Jos 9:23; though Kimchi thinks that while the people of Israel were in camp, and before the land was divided, they were hewers of wood and drawers of water to the congregation; but after the land was divided, and they were settled in their cities and inheritances, then they only hewed wood and drew water for the sanctuary at Gilgal, Shiloh, Nob, Gibeon, and the temple; the Jewish writers say ^s, the Nethinim and the Gibeonites were the same, who became proselytes in the times of Joshua, see 1Ch 9:2,

as the princes promised them; which is to be connected, not with their being hewers of wood and drawers of water, this the princes had said nothing of before, and which is rightly included in a parenthesis, but with their being let to live; this they had promised and sworn to, even all the princes, not only all that were now at Gibeon, and were persuading the people to let the Gibeonites live, but all the princes, even those that were not present, but in the camp at Gilgal.

Gill: Jos 9:22

And Joshua called for them,.... The Gibeonites, who came as ambassadors for their people, who were detained at Gilgal until the children of Israel returned from Gibeon; and upon their return, and having made their report to Joshua that they found it to be true that they were near neighbours, Joshua ordered them to be brought before him:

and he spake unto them, saying, wherefore have ye beguiled us? what is your reason and motive for so doing? what has induced you to act such a deceitful part, to tell such lies and falsehoods, and impose upon us after this manner?

saying, we are very far from you, when ye dwell among us: pretending to come from a very far country, when they were inhabitants of the land Israel were come to possess.

Gill: Jos 9:23

Now therefore ye are cursed,.... Appear to be the posterity of cursed Canaan, and, notwithstanding the artifice used, should not be exempted from the curse denounced on Canaan: "a servant of servants shall he be unto his brethren", Gen 9:25; as these Gibeonites were; they became the servants of the Levites, who were servants to the priests; and they seemed to be spared in Providence, that that part of the curse on Canaan might be fulfilled: "and Canaan shall be his servant"; the servant of Shem, from whom the Israelites sprang, Gen 9:25; though the curse was turned into a blessing to the Gibeonites, since though their post and office was mean, yet they had a place in the sanctuary of the Lord, and opportunity of learning the law of God, and understanding the true religion, worship, and knowledge of God, and were an emblem and pledge of the reception of the Gentiles into the church of God:

and there shall none of you be freed from being bondmen; which the oath taken did not oblige Joshua, and the princes, to exempt them from, only to let them live, Jos 9:15,

and hewers of wood and drawers of water for the house of my God; which explains what is meant by the "congregation", and who might purposely choose that phrase, to make the people more easy; but their work, as assigned them by Joshua, was not to hew wood and draw water for every one's private use, only for the service of the sanctuary, which in some sense was the service of the congregation; and a great deal of work there was to be done of this kind, much wood to hew for keeping the fire of the altar continually burning, and for boiling the flesh of the peace offerings, and the like, and much water to draw for various uses, for the washing of the priests and the sacrifices, and various other things.

Gill: Jos 9:24

And they answered Joshua, and said, because it was certainly told thy servants,.... Or "it was told", told ^t; not only certainly, told, but frequently told them, they had often heard of it by one means or another:

how that the Lord thy God commanded his servant Moses to give you all the land; all the land of Canaan, no part excepted; they had heard much of the Lord God of Israel, and of Moses, what character he bore, and of the commands of the Lord to him; they seem to have knowledge of God, and faith in him as to his promises and threatenings, believing they would be fulfilled:

and to destroy all the inhabitants of the land from before you; as the gift of the land of Canaan to Israel was often spoken of by the Lord to Moses, and frequently mentioned by him; so there were instructions given him from the Lord, and which lie delivered to Israel, utterly to destroy the inhabitants of Canaan, so, that these people had accurate intelligence and information of this matter; see Deu 7:1,

therefore we were sore afraid of our lives because of you, and have done this thing; they answer to Joshua's question, "wherefore have ye beguiled us?" Jos 9:22, that it was fear of losing their lives, than which nothing is dearer to a man, and the principle of self-preservation that put them upon framing and using this device.

Gill: Jos 9:25

And now, behold, we are in thine hand,.... In thy power, and at thy disposal, and are ready to submit to whatsoever may be enjoined us:

as it seemeth good and right unto thee to do unto us, do; do what is consistent with the laws of kindness, and with the rules of justice, and particularly with the league made, and oath taken; all which they left with him to consider of, and to do as in his wisdom and goodness he should see fit.

Gill: Jos 9:26

And so did he unto them,.... What was good and right, he showed them favour, and did them justice:

and delivered them out of the hand of the children of Israel, that they slew them not; who were so incensed against them for imposing on them in the manner they did, that they were ready many of them to draw their swords and slay them; and would have done it, had it not been for the interposition of Joshua, and the orders he gave to the contrary.

Gill: Jos 9:27

And Joshua made them that day,.... Constituted and appointed them, ordered and settled them, in the post and office after mentioned; or "gave" them ^u; hence some think they had the name Nethinim, persons given to the Levites for the service of the sanctuary: namely, to be

hewers of wood and drawers of water for the congregation, and for the altar of the Lord; some think they were employed both for the service of the congregation, when they wanted wood and water, and for the altar, and what belonged to it, that needed both. Abarbinel supposes that they served the congregation while they were engaged in war, and subduing the land, but after the division of the land they only served the sanctuary; See Gill on Jos 9:21,

even unto this day in the place which he should choose; to have the tabernacle pitched, and the altar set up therein, as it was in various places, before the temple built by Solomon at Jerusalem, which was the place the Lord chose; and this shows that the writer of this book lived before the building of the temple, or otherwise it, is highly probable he would have expressly mentioned it; whereas he uses only the phrase that Moses frequently expressed it by in his time; see Deu 12:5.

Commentary -- Verse Notes / Footnotes

NET Notes: Jos 9:1

¹ tn Heb “When all the kings who were beyond the Jordan heard.”

² tn Or “foothills”; Heb “the Shephelah.”

³ tn Heb “all the coast of the Great Sea.” The “Great Sea” was the typical designation for the Mediterranean Sea.

⁴ tn Heb “in front of.”

NET Notes: Jos 9:2

¹ tn Heb “they gathered together to fight against Joshua and Israel [with] one mouth.”

NET Notes: Jos 9:3

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 9:4

¹ tc Heb “and they went and [?].” The root and meaning of the verb form יִצְטַיָּרוּ (yitstayyaru) are uncertain. The form is most likely a corruption of יִצְטַיָּדוּ (yitstayyadu), read by some Hebrew mss and ancient versions, from the root צוּד (tsud, “take provisions,” BDB 845 s.v. II צוד) which also occurs in v. 11. Note NRSV “they went and prepared provisions”; cf. NEB “They went and disguised themselves”; NIV “they went as a delegation.”

NET Notes: Jos 9:5

¹ tn Heb “all the bread of their provisions.”

² tn Or “moldy.”

NET Notes: Jos 9:7

¹ tn Heb “in our midst.”

NET Notes: Jos 9:8

¹ tn Heb “we are your servants.”

NET Notes: Jos 9:9

¹ tn Or “servants.”

² tn Heb “name.”

³ tn Heb “the report about him, all that he did in Egypt.”

NET Notes: Jos 9:11

¹ tn Heb “your servants.”

NET Notes: Jos 9:12

¹ tn Heb “in the day we went out to come to you.”

² tn Or “moldy.”

NET Notes: Jos 9:14

¹ tn Heb “took.” This probably means they tasted some of the food to make sure it was stale.

² tn Heb “but they did not ask the mouth of the Lord.” This refers to seeking the Lord’s will and guidance through an oracle.

NET Notes: Jos 9:15

¹ tn Or “assembly.”

² tn Heb “Joshua made peace with them and made a treaty with them to let them live, and the leaders of the community swore an oath to them.”

NET Notes: Jos 9:16

¹ tn Heb “At the end of three days, after they made the treaty with them, they heard that they were neighbors to them and in their midst they were living.”

NET Notes: Jos 9:18

¹ tn Heb “by the Lord God of Israel.”

² tn Or “grumbled against.”

NET Notes: Jos 9:19

¹ tn Heb “to them by….”

² tn Or “touch.”

NET Notes: Jos 9:20

¹ tn Heb “This is what we will do to them, keeping them alive so there will not be upon us anger concerning the oath which we swore to them.”

NET Notes: Jos 9:21

¹ tc Heb “and the leaders said to them.” The LXX omits the words “and the leaders said to them.”

² tn The vav (ו) consecutive construction in the Hebrew text suggests that the narrative resumes at this point. The LXX reads here, “and they will be,” understanding what follows to be a continuation of the leaders’ words rather than a comment by the narrator.

³ tn Heb “as the leaders said to them.”

NET Notes: Jos 9:22

¹ sn Verses 22-27 appear to elaborate on v. 21b.

² tn Heb “them.”

³ tn Or “deceive.”

⁴ tn Heb “live in our midst?”

NET Notes: Jos 9:23

¹ tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.”

NET Notes: Jos 9:24

¹ tn Heb “your servants.”

² tn Or “we were very afraid.”

NET Notes: Jos 9:25

¹ tn Heb “so now, look, we are in your hand.”

² tn Heb “according to what is good and according to what is upright in your eyes to do us, do.”

NET Notes: Jos 9:26

¹ tn Heb “And he did to them so and he rescued them from the hand of the sons of Israel and they did not kill them.”

NET Notes: Jos 9:27

¹ tn Heb “and Joshua made them in that day woodcutters and water carriers for the community, and for the altar of the Lord to this day at the place which he chooses.”

Geneva Bible: Jos 9:1

And it came to pass, when all the kings which ^{( a )} [were] on this side Jordan, in the hills, and in the valleys, and in all the coasts of the ^{( b )} great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard [thereof];

^{( a )} In respect to the plain of Moab.

^{( b )} The main sea called the Mediterranean.

Geneva Bible: Jos 9:4

They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and ^{( c )} bound up;

^{( c )} Because they were all worn.

Geneva Bible: Jos 9:7

And the men of Israel said unto the ^{( d )} Hivites, Peradventure ye dwell among us; and how shall we make a league with you?

^{( d )} For the Gibeonites and the Hivites were all one people.

Geneva Bible: Jos 9:9

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

^{( e )} Even the idolaters for fear of death will pretend to honour the true God, and receive his religion.

Geneva Bible: Jos 9:12

This our ^{( f )} bread we took hot [for] our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:

^{( f )} The wicked lack no art, nor spare no lies to set forth their policy, when they will deceive the servants of God.

Geneva Bible: Jos 9:14

And the ^{( g )} men took of their victuals, and asked not [counsel] at the mouth of the LORD.

^{( g )} Some think that the Israelites are of their victuals, and so made a league with them.

Geneva Bible: Jos 9:17

And the children of Israel ^{( h )} journeyed, and came unto their cities on the third day. Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.

^{( h )} From Gilgal.

Geneva Bible: Jos 9:18

And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation ^{( l )} murmured against the princes.

^{( l )} Fearing lest for their sin the plague of God would have come on them all.

Geneva Bible: Jos 9:20

This we will do to them; we will even let them live, lest wrath be upon us, because of the ^{( k )} oath which we sware unto them.

^{( k )} This does not establish rash oaths, but shows God's mercy toward his, who would not punish them for their sin.

Geneva Bible: Jos 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 ^{( l )} the house of my God.

^{( l )} For the use of the tabernacle and the temple when it will be built.

Geneva Bible: Jos 9:26

And so did he unto them, and delivered them out of the ^{( m )} hand of the children of Israel, that they slew them not.

^{( m )} Who were minded to put them to death for fear of God's wrath.

Geneva Bible: Jos 9:27

And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the ^{( n )} altar of the LORD, even unto this day, in the place which he should choose.

^{( n )} That is, for the service of the temple, as in (Jos 9:23).

Commentary -- Verse Range Notes

TSK Synopsis: Jos 9:1-27

1 The kings combine against Israel.

3 The Gibeonites by craft obtain a league.

22 They are condemned to perpetual bondage.

MHCC: Jos 9:1-2

Hitherto the Canaanites had defended themselves, but here they consult to attack Israel. Their minds were blinded, and their hearts hardened to their destruction. Though often at enmity with each other, yet they united against Israel. Oh that Israel would learn of Canaanites, to sacrifice private interests to the public welfare, and to lay aside all quarrels among themselves, that they may unite against the enemies of God's kingdom!

MHCC: Jos 9:3-13

Other people heard these tidings, and were driven thereby to make war upon Israel; but the Gibeonites were led to make peace with them. Thus the discovery of the glory and the grace of God in the gospel, is to some a savour of life unto life, but to others a savour of death unto death, 2Co 2:16. The same sun softens wax and hardens clay. The falsehood of the Gibeonites cannot be justified. We must not do evil that good may 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. But when they had once said, " We are come from a far country," they were led to say it made of skins, and their clothes: one lie brings on another, and that a third, and so on. The way of that sin is especially down-hill. Yet their faith and prudence are to be commended. In submitting to Israel they submitted to the God of Israel, which implied forsaking their idolatries. And how can we do better than cast ourselves upon the mercy of a God of all goodness? The way to avoid judgment is to meet it by repentance. Let us do like these Gibeonites, seek peace with God in the rags of abasement, and godly sorrow; so our sin shall not be our ruin. Let us be servants to Jesus, our blessed Joshua, and we shall live.

MHCC: Jos 9:14-21

The Israelites, having examined the provisions of the Gibeonites, hastily concluded that they confirmed their account. We make more haste than good speed, when we stay not to take God with us, and do not consult him by the word and prayer. The fraud was soon found out. A lying tongue is but for a moment. Had the oath been in itself unlawful, it would not have been binding; for no obligation can render it our duty to commit a sin. But it was not unlawful to spare the Canaanites who submitted, and left idolatry, desiring only that their lives might be spared. A citizen of Zion swears to his own hurt, and changes not, Psa 15:4. Joshua and the princes, when they found that they had been deceived, did not apply to Eleazar the high priest to be freed from their engagement, much less did they pretend that no faith is to be kept with those to whom they had sworn. Let this convince us how we ought to keep our promises, and make good our bargains; and what conscience we ought to make of our words.

MHCC: Jos 9:22-27

The Gibeonites do not justify their lie, but plead that they did it to save their lives. And the fear was not merely of the power of man; one might flee from that to the Divine protection; but of the power of God himself, which they saw engaged against them. Joshua sentences them to perpetual bondage. They must be servants, but any work becomes honourable, when it is done for the house of the Lord, and the offices thereof. Let us, in like manner, submit to our Lord Jesus, saying, We are in thy hand, do unto us as seemeth good and right unto thee, only save our souls; and we shall not repent it. If He appoints us to bear his cross, and serve him, that shall be neither shame nor grief to us, while the meanest office in God's service will entitle us to a dwelling in the house of the Lord all the days of our life. And in coming to the Saviour, we do not proceed upon a peradventure. We are invited to draw nigh, and are assured that him that cometh to Him, he will in nowise cast out. Even those things which sound harsh, and are humbling, and form sharp trials of our sincerity, will prove of real advantage.

Matthew Henry: Jos 9:1-2

Hitherto the Canaanites had acted defensively; the Israelites were the aggressors upon Jericho and Ai. But here the kings of Canaan are in consultation to attack Israel, and concert matters for a vigorous effort of their united forces to check the progress of their victorious arms. Now, 1. It was strange they did not do this sooner. They had notice long since of their approach; Israel's design upon Canaan was no secret; one would have expected that a prudent concern for their common safety would put them upon taking some measures to oppose their coming over Jordan, and maintain that pass against them, or to give them a warm reception as soon as they were over. It was strange they did not attempt to raise the siege of Jericho, or at least fall in with the men of Ai, when they had given them a defeat. But they were, either through presumption or despair, wonderfully infatuated and at their wits' end. Many know not the things that belong to their peace till they are hidden from their eyes. 2. It was more strange that they did it now. Now that the conquest of Jericho had given such a pregnant proof of God's power, and that of Ai of Israel's policy, one would have thought the end of their consultation should be, not to fight with Israel, but to make peace with them, and to gain the best terms they could for themselves. This would have been their wisdom (Luk 14:32), but their minds were blinded, and their hearts hardened to their destruction. Observe, (1.) What induced them now at last to enter upon this consultation. When they heard thereof (Jos 9:1), not only of the conquest of Jericho and Ai, but of the convention of the states of Mount Ebal, of which we have an account immediately before, - when they heard that Joshua, as if he thought himself already completely master of the country, had had all his people together, and had read the laws to them by which they must be governed, and taken their promises to submit to those laws, - then they perceived the Israelites were in good earnest, and thought it was high time for them to bestir themselves. The pious devotion of God's people sometimes provokes and exasperates their enemies more than any thing else. (2.) How unanimous they were in their resolves. Though they were many kings of different nations, Hittites, Amorites, Perizzites, etc., doubtless of different interests, and that had often been at variance one with another, yet they determined, nemine contradicente - unanimously, to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public welfare, and to lay aside all animosities among themselves, that they may cordially unite against the common enemies of God's kingdom among men!

Matthew Henry: Jos 9:3-14

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, 2Co 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.

Matthew Henry: Jos 9:15-21

Here is, I. The treaty soon concluded with the Gibeonites, Jos 9:15. The thing was not done with much formality, but in short, 1. They agreed to let them live, and more the Gibeonites did not ask. In a common war this would have been but a small matter to be granted; but in the wars of Canaan, which were to make a general destruction, it was a great favour to a Canaanite to have his life given him for a prey, Jer 45:5. 2. This agreement was made not by Joshua only, but by the princes of the congregation in conjunction with him. Though Joshua had an extraordinary call to the government, and extraordinary qualifications for it, yet he would not act in an affair of this nature without the counsel and concurrence of the princes, who were neither kept in the dark nor kept under foot, but were treated by him as sharers in the government. 3. It was ratified by an oath; they swore unto them, not by any of the gods of Canaan, but by the God of Israel only, Jos 9:19. Those that mean honestly do not startle at assurances, but satisfy those with whom they treat, and glorify God by calling him to witness to the sincerity of their intentions. 4. Nothing appears to have been culpable in all this but that it was done rashly; they took of their victuals, by which they satisfied themselves that it was indeed old and dry, but did not consider that his was no proof of their bringing it fresh from home; so that, making use of their senses only, but not their reason, they received the men (as the margin reads it) because of their victuals, perceiving perhaps, upon the view and taste of their bread, not only that now it was old, but that it had been fine and very good at first, whence they inferred that they were persons of some quality, and therefore the friendship of their country was not to be despised. But they asked not counsel at the mouth of the Lord. They had the Urim and Thummim with them, which they might have advised with in this difficult case, and which would have told them no lie, would have led them into no error; but they relied so much on their own politics that they thought it needless to bring the matter to the oracle. Joshua himself was not altogether without blame herein. Note, We make more haste than good speed in any business when we stay not to take God along with us, and by the word and prayer to consult him. Many a time we see cause to reflect upon it with regret that such and such an affair miscarried, because we asked not counsel at the mouth of the Lord; would we acknowledge him in all our ways, we should find them more safe, easy, and successful.

II. The fraud soon discovered, by which this league was procured. A lying tongue is but for a moment, and truth will be the daughter of time. Within three days they found, to their great surprise, that the cities which these ambassadors had treated for were very near them, but one night's foot-march from the camp at Gilgal, Jos 10:9. Either their own scouts or the parties that sallied out to acquaint themselves with the country, or perhaps some deserters that came over to them from the enemy, informed them of the truth in this matter. Those that suffer themselves to be deceived by the wiles of Satan will soon be undeceived to their confusion, and will find that near, even at the door, which they imagined was very far off.

III. The disgust of the congregation at this. They did indeed submit to the restraints which this league laid upon them, and smote not the cities of the Gibeonites, neither slew the persons nor seized the prey; but it vexed them to have their hands thus tied, and they murmured against the princes (Jos 9:18) it is to be feared, more from a jealousy for their own profit than from a zeal for the fulfilling of God's command, though some of them perhaps had a regard to that. Many are forward to arraign and censure the actions of princes while they are ignorant of the springs of those actions and are incompetent judges of the reasons of state that govern them. While therefore we are satisfied in general that those who are over us aim at nothing but the public good, and sincerely seek the welfare of their people, we ought to make the best of what they do and not exercise ourselves in things above us.

IV. The prudent endeavour of the princes to pacify the discontented congregation, and to accommodate the matter; herein all the princes concurred and were unanimous, which doubtless disposed the people to acquiesce.

1. They resolved to spare the lives of the Gibeonites, for so they had expressly sworn to do (Jos 9:15), to let them live. (1.) The oath was lawful, else it had not bound them any more than Herod's oath bound him to cut off John Baptist's head; it is true God had appointed them to destroy all the Canaanites, but the law must be construed, in favorem vitae - with some tender allowance, to mean those only that stood it out and would not surrender their country to them, and not to bind them so far to put off the sense of honour and humanity as to slay those who had never lifted up a hand against them nor ever would, but before they were reduced to any extremity, or ever attempted any act of hostility, with one consent humbled themselves; the kings of Israel were certainly more merciful kings than to do so (1Ki 20:31), and the God of Israel a more merciful God than to order it so. Satis est prostrasse leoni - It is enough to have laid the lion prostrate. And besides, the reason of the law is the law; the mischief designed to be prevented by that law was the infecting of the Israelites with their idolatry, Deu 7:4. But if the Gibeonites renounce their idolatry, and become friends and servants to the house of God, the danger is effectually prevented, the reason of the law ceases, and consequently the obligation of it, especially to a thing of this nature. The conversion of sinners shall prevent their ruin. (2.) The oath being lawful, both the princes and the people for whom they transacted were bound by it, bound in conscience, bound in honour to the God of Israel, by whom they had sworn, and whose name would have been blasphemed by the Canaanites if they had violated this oath. They speak as those that feared an oath (Ecc 9:2), when they argued thus: We will let them live, lest wrath be upon us, because of the oath which we swore, Jos 9:20. He that ratifies a promise with an oath imprecates the divine vengeance if he wilfully break his promise, and has reason to expect that divine justice will take him at his word. God is not mocked, and therefore oaths are not to be jested with. The princes would keep their word, [1.] Though they lost by it. A citizen of Zion swears to his own hurt and changes not, Psa 15:4. Joshua and the princes, when they found it was to their prejudice that they had thus bound themselves, did not apply to Eleazar for a dispensation, much less did they pretend that no faith is to be kept with heretics, with Canaanites; no, they were strangers to the modern artifices of the Romish church to elude the most sacred bonds, and even to sanctify perjuries [2.] Though the people were uneasy at it, and their discontent might have ended in a mutiny, yet the princes would not violate their engagement to the Gibeonites; we must never be over-awed, either by majesty or multitude, to do a sinful thing, and go against our consciences. [3.] Though they were drawn into this league by a wile, and might have had a very plausible pretence to declare it null and void, yet they adhered to it. They might have pleaded that though those were the men with whom they exchanged the ratifications, yet these were not the cities intended in the league; they had promised to spare certain cities, without names, that were very far off, and upon the express consideration of their being so; but these were very near, and therefore not the cities that they covenanted with. And many learned men have thought that they were so grossly imposed upon by the Gibeonites that it would have been lawful for them to have recalled their promise, but to preserve their reputation, and to keep up in Israel a veneration of an oath, they would stand to it; but it is plain that they thought themselves indispensably obliged by it, and were apprehensive that the wrath of God would fall upon them if they broke it. And, however their adherence to it might be displeasing to the congregation, it is plain that it was acceptable to God; for when, in pursuance of this league, they undertook the protection of the Gibeonites, God gave them the most glorious victory that ever they had in all their wars (ch. 10), and long afterwards severely avenged the wrong Saul did to the Gibeonites in violation of this league, 2Sa 21:1. Let this convince us all how religiously we ought to perform our promises, and make good our bargains; and what conscience we ought to make of our words when they are once given. If a covenant obtained by so many lies and deceits might not be broken, shall we think to evade the obligation of those that have been made with all possible honesty and fairness? If the fraud of others will not justify or excuse our falsehood, certainly the honesty of others in dealing with us will aggravate and condemn our dishonesty in dealing with them.

2. Though they spared their lives, yet they seized their liberties, and sentenced them to be hewers of wood and drawers of water to the congregation, Jos 9:21. By this proposal the discontented congregation was pacified; for, (1.) Those who were angry that the Gibeonites lived might be content when they saw them condemned to that which, in the general apprehension, is worse than death, perpetual servitude. (2.) Those who were angry that they were not spoiled might be content when their serving the congregation would be more to the public advantage than their best effects could be; and, in short, the Israelites would be not losers either in honour or profit by this peace with the Gibeonites; convince them of this, and they will be satisfied.

Matthew Henry: Jos 9:22-27

The matter is here settled between Joshua and the Gibeonites, and an explanation of the league agreed upon. We may suppose that now, not the messengers who were first sent, but the elders of Gibeon, and of the cities that were dependent upon it, were themselves present and treated with, that the matter might be fully compromised.

I. Joshua reproves them for their fraud, Jos 9:22. And they excuse it as well as they can, Jos 9:24. 1. Joshua gives the reproof very mildly: Wherefore have you beguiled us? He does not load them with any ill names, does not give them any harsh provoking language, does not call them, as they deserved to be called, base liars, but only asks them, Why have you beguiled us? Under the greatest provocations, it is our wisdom and duty to keep our temper, and to bridle our passion; a just cause needs not anger to defend it, and a bad one is made never the better by it. 2. They make the best excuse for themselves, that the thing would bear, Jos 9:24. They found by the word of God that sentence of death was passed upon them (the command was to destroy all the inhabitants of the land, without exception), and they found by the works of God already wrought that there was no opposing the execution of this sentence; they considered that God's sovereignty is incontestable, his justice inflexible, his power irresistible, and therefore resolved to try what his mercy was, and found it was not in vain to cast themselves upon it. They do not go about to justify their lie, but in effect beg pardon for it, pleading it was purely to save their lives that they did it, which every man that finds in himself the force of the law of self-preservation will therefore make great allowances for, especially in such a case as this, where the fear was not merely of the power of man (if that were all, one might flee from that to the divine protection), but of the power of God himself, which they saw engaged against them.

II. Joshua condemns them to servitude, as a punishment of their fraud (Jos 9:23), and they submit to the sentence (Jos 9:25), and for aught that appears both sides are pleased.

1. Joshua pronounces them perpetual bondmen. They had purchased their lives with a lie, but, that being no good consideration, he obliges them to hold their lives under the rent and reservation of their continual labours, in hewing wood and drawing water, the meanest and most toilsome employments. Thus their lie was punished; had they dealt fairly and plainly with Israel, perhaps they would have had more honourable conditions granted them, but now, since they gain their lives with ragged clothes and clouted shoes, the badges of servitude, they are condemned for ever to wear such, so must their doom be. And thus the ransom of their lives is paid; dominion is acquired by the preservation of a life that lies at mercy ( servus dicitur a servando - a servant is so called from the act of saving ); they owe their service to those to whom they owe their lives. Observe how the judgment is given against them. (1.) Their servitude is made a curse to them. "Now you are cursed with the ancient curse of Canaan,"from whom these Hivites descended, a servant of servants shalt thou be, Gen 9:25. What shall be done to the false tongue but this? Cursed shall it be. (2.) Yet this curse is turned into a blessing; they must be servants, but it shall be for the house of my God. The princes would have them slaves unto all the congregation (Jos 9:21), at least they chose to express themselves so, for the pacifying of the people that were discontented; but Joshua mitigates the sentence, both in honour to God and in favour to the Gibeonites: it would be too hard upon them to make them every man's drudge; if they must be hewers of wood and drawers of water, than which there cannot be a greater disparagement, especially to those who are citizens of a royal city, and all mighty men (Jos 10:2), yet they shall be so to the house of my God, than which there cannot be a greater preferment: David himself could have wished to be a door-keeper there. Even servile work becomes honourable when it is done for the house of our God and the offices thereof. [1.] They were hereby excluded from the liberties and privileges of true-born Israelites, and a remaining mark of distinction was put upon their posterity throughout all their generations. [2.] They were hereby employed in such services as required their personal attendance upon the altar of God in the place which he should choose (Jos 9:27), which would bring them to the knowledge of the law of God, keep them strictly to that holy religion to which they were proselyted, and prevent their revolt to the idolatries of their fathers. [3.] This would be a great advantage to the priests and Levites to have so many, and those mighty men, constant attendants upon them, and engaged by office to do all the drudgery of the tabernacle. A great deal of wood must be hewed for fuel for God's house, not only to keep the fire burning continually upon the altar, but to boil the flesh of the peace-offerings, etc. And a great deal of water must be drawn for the divers washings which the law prescribed. These and other such servile works, such as washing the vessels, carrying out ashes, sweeping the courts, etc., which otherwise the Levites must have done themselves, these Gibeonites were appointed to do. [4.] They were herein servants to the congregation too; for whatever promotes and helps forward the worship of God is real service to the commonwealth. It is the interest of every Israelite that the altar of God be well attended. Hereby also the congregation was excused from much of that servile work which perhaps would otherwise have been expected from some of them. God had made a law that the Israelites should never make any of their brethren bondmen; if they had slaves, they must be of the heathen that were round about them, Lev 25:44. Now in honour of this law, and of Israel that was honoured by it, God would not have the drudgery, no, not of the tabernacle itself, to be done by Israelites, but by Gibeonites, who were afterwards called Nethinim, men given to the Levites, as the Levites were to the priests (Num 3:9), to minister to them in the service of God. [5.] This may be looked upon as typifying the admission of the Gentiles into the gospel church. Now they were taken in upon their submission to be under-officers, but afterwards God promises that he will take of them for priests and Levites, Isa 66:21.

2. They submit to this condition, Jos 9:25. Conscious of a fault in framing a lie whereby to deceive the Israelites, and sensible also how narrowly they escaped with their lives and what a kindness it was to have them spared, they acquiesce in the proposal: Do as it seemeth right unto thee. Better live in servitude, especially such servitude, than not live at all. Those of the very meanest and most despicable condition are described to be hewers of wood and drawers of water, Deu 29:11. But skin for skin, liberty, and labour, and all that a man has, will he give for his life, and no ill bargain. Accordingly the matter was determined. (1.) Joshua delivered them out of the hands of the Israelites that they should not be slain, Jos 9:26. It seems there were those who would have fallen upon them with the sword if Joshua had not interposed with his authority; but wise generals know when to sheathe the sword, as well as when to draw it. (2.) He then delivered them again into the hands of the Israelites to be enslaved, Jos 9:27. They were not to keep possession of their cities, for we find afterwards that three of them fell to the lot of Benjamin and one to that of Judah; nor were they themselves to be at their own disposal, but, as bishop Patrick thinks, were dispersed into the cities of the priests and Levites, and came up with them in their courses to serve at the altar, out of the profits of which, it is probable, they were maintained. And thus Israel's bondmen became the Lord's freemen, for his service in the meanest office is liberty, and his work is its own wages. And this they got by their early submission. Let us, in like manner, submit to our Lord Jesus, and refer our lives to him, saying, " We are in thy hand, do unto us as seemeth good and right unto thee; only save our souls, and we shall not repent it:"if he appoint us to bear his cross, and draw in his yoke, and serve at his altar, this shall be afterwards neither shame nor grief to us, while the meanest office in God's service will entitle us to a dwelling in the house of the Lord all the days of our life.

Keil-Delitzsch: Jos 9:1-2

Jos 9:1, Jos 9:2 form the introduction to chs. 9-11, and correspond to the introduction in Jos 5:1. The news of the miraculous passage of the Israelites through the Jordan had thrown all the kings of Canaan into such despair, that they did not venture to make any attack upon Israel. But they gradually recovered from their first panic, partly, no doubt, in consequence of the failure of the first attack of the Israelites upon Ai, and resolved to join together in making war upon the foreign invaders. The kings of Canaan did this when they heard, sc., what Israel had hitherto undertaken and accomplished, not merely "what Joshua had done to Jericho and Ai"( Knobel ): that is to say, all the kings across the Jordan, i.e., in the country to the west of the Jordan ( היּרדּן עבר , as in Jos 5:1), viz., " upon the mountains "(not only the mountains of Judah, as in Jos 10:40; Jos 11:16, etc., but all the mountains which run throughout the whole length of Canaan, as in Deu 1:7 and Num 13:17 : see the explanation of the latter passage); " in the lowlands " ( shephelah , the low-lying country between the mountains and the sea-coast, which is simply intersected by small ranges of hills; see at Deu 1:7); "and on all the coast of the Great Sea towards Lebanon," i.e., the narrow coast of the Mediterranean Sea from Joppa up to the Ladder of Tyre (see at Deu 1:7). The different tribes of the Canaanites are also mentioned by name, as in Jos 3:10, except that the Girgashites are omitted. These gathered themselves together to fight with Joshua and Israel with one mouth, or with one accord (1Ki 22:13).

Keil-Delitzsch: Jos 9:3-5

But the inhabitants of a republic, which included not only Gibeon the capital, but the towns of Chephirah, Beeroth, and Kirjath-jearim also, acted differently from the rest. Gibeon ( Γαβάων , Gabaon , lxx Vulg. ) was larger than Ai, being one of the royal cities (Jos 10:2), and was inhabited by Hivites, who were a brave people (Jos 10:7; Jos 11:19). It was afterwards allotted to the tribe of Benjamin, and set apart as a Levitical town (Jos 18:25; Jos 21:17). After the destruction of Nob by Saul, the tabernacle was removed thither, and there it remained till the building of Solomon's temple (1Ch 16:39; 1Ch 21:29; 1Ki 3:4-5; 2Ch 1:3.). According to Josephus , it was forty or fifty stadia from Jerusalem, and judging from its name was built upon a hill. It is to be found in the modern Jib , two good hours' journey to the north-west of Jerusalem, a village of moderate size, on a long chalk hill which overlooks a very fertile, well cultivated plain, or rather a basin, consisting of broad valleys and plains, and rises like a vineyard, in the form of separate terraces ( Strauss, Sinai, p. 332). The remains of large massive buildings of great antiquity are still to be seen there, also some fountains, and two large subterraneous reservoirs (vid., Rob . Pal. ii. p. 136). When the Gibeonites heard of the fate of Jericho and Ai, they also did (something) with stratagem. In the expression המּה גּם (" they also ") there is a reference implied to what Joshua had done at Jericho and Ai; not, however, to the stratagem resorted to in the case of Ai, as such an allusion would not apply to Jericho. They set out as ambassadors : יצטיּרוּ , from צרר , which occurs in every other instance in the form of a noun, signifying a messenger (Pro 13:17, etc.). In the Hithpael it means to make themselves ambassadors, to travel as ambassadors. The translators of the ancient versions, however, adopted the reading יצטיּדוּ , they provided themselves with food; but this was nothing more than a conjecture founded upon Jos 9:12, and without the slightest critical value. They also took "old sacks upon their asses, and old mended wineskins." מצררים , from צרר , lit . bound together, is very characteristic. There are two modes adopted in the East of repairing skins when torn, viz., inserting a patch, or tying up the piece that is torn in the form of a bag. Here the reference is to the latter, which was most in harmony with their statement, that the skins had got injured upon their long journey. Also " old mended sandals upon their feet, and old clothes upon them (upon their bodies); and all the bread of their provisions had become dry and quite mouldy ." נקּדים , lit . furnished with points; נקוד , pointed, speckled (Gen 30:32.). Hence the rendering of the lxx, εὐρωτιῶν ; Theod ., βεβρωμένοι ; Luther, schimmlicht , mouldy; whereas the rendering adopted by Aquila is ἐψαθυρωμένος ; by Symmachus , κάπορος , i.e., adustus , torridus ; and by the Vulgate , in frusta comminuti , i.e., crumbled.

Keil-Delitzsch: Jos 9:6-7

Having made these preparations, they went to the Israelitish camp at Gilgal (Jiljilia), introduced themselves to the men of Israel ( אישׁ , in a collective sense, the plural being but little used, and only occurring in Pro 8:4; Isa 53:3, and Psa 141:4) as having come from a distant land, and asked them to make a league with them. But the Israelites hesitated, and said to the Hivites, i.e., the Gibeonites who were Hivites, that they might perhaps be living in the midst of them (the Israelites), i.e., in the land of Canaan, which the Israelites already looked upon as their own; and if so, how could they make a league with them? This hesitation on their part was founded upon the express command of God, that they were not to make any league with the tribes of Canaan (Exo 23:32; Exo 34:12; Num 33:55; Deu 7:2, etc.). In reply to this the Gibeonites simply said, " We are thy servants "(Jos 9:8), i.e., we are at thy service, which, according to the obsequious language common in the East, was nothing more than a phrase intended to secure the favour of Joshua, and by no means implied a readiness on their part to submit to the Israelites and pay them tribute, as Rosenmüller , Knobel , and others suppose; for, as Grotius correctly observes, what they wished for was "a friendly alliance, by which both their territory and also full liberty would be secured to themselves."The Keri ויּאמר (Jos 9:7) is nothing more than a critical conjecture, occasioned not so much by the singular אישׁ , which is frequently construed in the historical writings as a collective noun with a plural verb, as by the singular suffix attached to בּקרבּי , which is to be explained on the ground that only one of the Israelites (viz., Joshua) was speaking as the mouthpiece of all the rest. The plural ויּאמרוּ is used, because Joshua spoke in the name of the people.

Keil-Delitzsch: Jos 9:8-10

To the further question put by Joshua, where they had come from, the Gibeonites replied, "From a very distant land have thy servants come, because of the name of Jehovah thy God," or as they themselves proceed at once to explain: " for we have heard the fame ( fama ) of Him, and all that He did in Egypt, and to Sihon and Og, the two kings of the Amorites ."They very wisely say nothing about the miracles connected with the crossing of the Jordan and the taking of Jericho, since, "as the inhabitants of a very far distant region, they could not have heard anything about things that had occurred so lately, even by report"( Masius ).

Keil-Delitzsch: Jos 9:11-13

When these tidings reached them, they were sent off by the elders (the leaders of the republic) and the inhabitants of the land to meet the Israelites, that they might offer them their service, and form an alliance with them. In confirmation of this, they point to their dried provisions, and their torn and mended skins and clothes.

Keil-Delitzsch: Jos 9:14-15

The Israelites suffered themselves to be taken in by this pretence. " The men (the elders of Israel) took of their provisions; but they did not ask the mouth of the Lord ."Instead of inquiring the will of the Lord in this matter through the Urim and Thummim of the high priest (Num 27:21), they contented themselves with taking some of the bread that was shown them, and tasting it; as if the dry mouldy bread furnished a safe guarantee of the truth of the words of these foreign ambassadors. Some commentators regard their taking of their provisions as a sign of mutual friendship, or of the league which they made; but in that case their eating with them would at any rate have been mentioned. Among the Arabs, simply eating bread and salt with a guest is considered a sign of peace and friendship.

Jos 9:15

So Joshua made (granted) them peace (vid., Isa 27:5), and concluded a covenant with them ( להם , in their favour), to let them live; and the princes of the congregation sware unto them. Letting them live is the only article of the league that is mentioned, both because this was the main point, and also with special reference to the fact that the Gibeonites, being Canaanites, ought properly to have been destroyed. It is true that Joshua and the princes of the congregation had not violated any express command of God by doing this; for the only thing prohibited in the law was making treaties with the Canaanites , which they did not suppose the Gibeonites to be, whilst in Deu 20:11, where wars with foreign nations (not Canaanites) are referred to, permission is given to make peace with them, so that all treaties with foreign nations are not forbidden. But they had failed in this respect, that, trusting to the crafty words of the Gibeonites, and to outward appearances only, they had forgotten their attitude to the Lord their God who had promised to His congregation, in all important matters, a direct revelation of His own will.

Keil-Delitzsch: Jos 9:16-17

Three days after the treaty had been concluded, the Israelites discovered that they had been deceived, and that their allies dwelt among them (see Jos 9:7). They set out therefore to deal with the deceivers, and reached their towns Gibeon, Chephirah, Beeroth, and Kirjath-jearim on the third day. " Chephirah , which was afterwards allotted to the tribe of Benjamin along with Gibeon and Beeroth, and was still inhabited after the captivity ( Jos 18:25-26; Ezr 2:25; Neh 7:29), is to be seen in the ruins of Kefir , an hour's journey to the east of Yalo, in the mountains, and three hours to the west of Gibeon (see Rob. Bibl. Res. p. 146, and Van de Velde, Memoir, pp. 303-4). Beeroth , Βηρώθ , according to Eusebius ( Onom. s. v. ) a hamlet near Jerusalem, and seven miles on the road to Nicopolis (it should read Neapolis ), was in the tribe of Benjamin (2Sa 4:2), and still exists in the large village of Bireh , which is situated upon a mountain nine Roman miles to the north of Jerusalem in a stony and barren district, and has still several springs and a good well, besides the remains of a fine old church of the time of the Crusades (see Rob. Pal. ii. pp. 130ff.; Seetzen, R. ii. pp. 195-6). Kirjath-jearim , also called Kirjath-baal (Jos 15:60), Baalah (Jos 15:9), and Baal-Jehuda (2Sa 6:2), was allotted to the tribe of Judah. It stood upon the boundary between Judah and Benjamin (Jos 15:60; Jos 18:15); and the ark remained there, after it had been sent back by the Philistines, until the time of David (1Sa 7:2; 2Sa 6:2; 1Ch 13:5-6). According to the Onom., s. v . Καριαθιαρείμ and Βαάλ , it was nine or ten Roman miles from Jerusalem, on the road to Diospolis (Lydda), and is probably to be seen in the present Kuryet el Enab , a considerable village with a large number of olive trees, figs, pomegranates, and vineyards, from the last of which the old "town of the forests"has received the more modern name of "town of the vine"(see Rob. Pal. ii. p. 335, and Bibl. Res. pp. 156-7; and Seetzen , ii. p. 65). These towns, which formed one republic with Gibeon, and were governed by elders, were at so short a distance from Gilgal (Jiljilia), that the Israelites could reach it in one or two days. The expression " on the third day "is not at variance with this; for it is not stated that Israel took three days to march there, but simply that they arrived there on the third day after receiving the intelligence of the arrival of the ambassadors.

Keil-Delitzsch: Jos 9:18-20

"The Israelites smote them not," sc., with the edge of the sword, "because the princes of the congregation had sworn to them," sc., to let them live (Jos 9:15); but, notwithstanding the murmuring of the congregation, they declared that they might not touch them because of their oath. " This (sc., what we have sworn) we will do to them, and let them live ( החיה , inf. abs. with special emphasis instead of the finite verb), lest wrath come upon us because of the oath ." Wrath (sc., of God), a judgment such as fell upon Israel in the time of David, because Saul disregarded this oath and sought to destroy the Gibeonites (2Sa 21:1.).

But how could the elders of Israel consider themselves bound by their oath to grant to the Gibeonites the preservation of life which had been secured to them by the treaty they had made, when the very supposition upon which the treaty was made, viz., that the Gibeonites did not belong to the tribes of Canaan, was proved to be false, and the Gibeonites had studiously deceived them by pretending that they had come from a very distant land? As they had been absolutely forbidden to make any treaties with the Canaanites, it might be supposed that, after the discovery of the deception which had been practised upon them, the Israelitish rulers would be under no obligation to observe the treaty which they had made with the Gibeonites in full faith in the truth of their word. And no doubt from the stand-point of strict justice this view appears to be a right one. But the princes of Israel shrank back from breaking the oath which, as is emphatically stated in Jos 9:19, they had sworn by Jehovah the God of Israel, not because they assumed, as Hauff supposes, "that an oath simply regarded as an outward and holy transaction had an absolutely binding force,"but because they were afraid of bringing the name of the God of Israel into contempt among the Canaanites, which they would have done if they had broken the oath which they had sworn by this God, and had destroyed the Gibeonites. They were bound to observe the oath which they had once sworn, if only to prevent the sincerity of the God by whom they had sworn from being rendered doubtful in the eyes of the Gibeonites; but they were not justified in taking the oath. They had done this without asking the mouth of Jehovah (Jos 9:14), and thus had sinned against the Lord their God. But they could not repair this fault by breaking the oath which they had thus imprudently taken, i.e., by committing a fresh sin; for the violation of an oath is always sin, even when the oath has been taken inconsiderately, and it is afterwards discovered that what was sworn to was not in accordance with the will of God, and that an observance of the oath will certainly be hurtful (vid., Psa 15:4).

(Note: "The binding power of an oath ought to be held so sacred among us, that we should not swerve from our bond under any pretence of error, even though we had been deceived: since the sacred name of God is of greater worth than all the riches of the world. Even though a person should have sworn therefore without sufficient consideration, no injury or loss will release him from his oath."This is the opinion expressed by Calvin with reference to Psa 15:4; yet for all that he regards the observance of their oath on the part of the princes of Israel as a sin, because he limits this golden rule in the most arbitrary manner to private affairs alone, and therefore concludes that the Israelites were not bound to observe this "wily treaty.")

By taking an oath to the ambassadors that they would let the Gibeonites live, the princes of Israel had acted unconsciously in violation of the command of God that they were to destroy the Canaanites. As soon therefore as they discovered their error or their oversight, they were bound to do all in their power to ward off from the congregation the danger which might arise of their being drawn away to idolatry-the very thing which the Lord had intended to avert by giving that command. If this could by any possibility be done without violating their oath, they were bound to do it for the sake of the name of the Lord by which they swore; that is to say, while letting the Gibeonites live, it was their duty to put them in such a position, that they could not possibly seduce the Israelites to idolatry. And this the princes of Israel proposed to do, by granting to the Gibeonites on the one hand the preservation of their lives according to the oath they had taken, and on the other hand by making them slaves of the sanctuary. That they acted rightly in this respect, is evident from the fact that their conduct is never blamed either by the historian or by the history, inasmuch as it is not stated anywhere that the Gibeonites, after being made into temple slaves, held out any inducement to the Israelites to join in idolatrous worship, and still more from the fact, that at a future period God himself reckoned the attempt of Saul to destroy the Gibeonites, in his false zeal for the children of Israel, as an act of blood-guiltiness on the part of the nation of Israel for which expiation must be made (2Sa 21:1.), and consequently approved of the observance of the oath which had been sworn to them, though without thereby sanctioning the treaty itself.

Keil-Delitzsch: Jos 9:21

The princes declared again most emphatically, "They shall live." Thus the Gibeonites became hewers of wood and drawers of water to the congregation, as the princes had said to them, i.e., had resolved concerning them. This resolution they communicated to the congregation at the time, using the expression יחיוּ (let them live); but the historian has passed this over at Jos 9:21 , and instead of mentioning the resolution proceeds at once to describe its execution.

Keil-Delitzsch: Jos 9:22-23

Joshua then summoned the Gibeonites, charged them with their deceit, and pronounced upon them the curse of eternal servitude: "There shall not be cut off from you a servant," i.e., ye shall never cease to be servants, ye shall remain servants for ever (vid., 2Sa 3:29; 1Ki 2:4), "and that as hewers of wood and drawers of waters for our God's house." This is a fuller definition of the expression "for all the congregation"in Jos 9:21. The Gibeonites were to perform for the congregation the slaves' labour of hewing wood and drawing water for the worship of the sanctuary-a duty which was performed, according to Deu 29:10, by the lowest classes of people. In this way the curse of Noah upon Canaan (Gen 9:25) was literally fulfilled upon the Hivites of the Gibeonitish republic.

Keil-Delitzsch: Jos 9:24-25

The Gibeonites offered this excuse for their conduct, that having heard of the command of God which had been issued through Moses, that all the Canaanites were to be destroyed (Deu 7:1; Deu 20:16-17), they had feared greatly for their lives, and readily submitted to the resolution which Joshua made known to them.

Keil-Delitzsch: Jos 9:26-27

"And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. He made them hewers of wood and drawers of water for the congregation, and indeed for the altar of the Lord," (assigning them) "to the place which God would choose," viz., for the altar. אלהמּקום (to the place) is grammatically dependent upon ויּתּנם (he "gave them"). It by no means follows, however, that Joshua sent them there at that very time, but simply that he sentenced them to service at the altar in the place which would be chosen for the sanctuary. From the words "unto this day," it no doubt follows, on the one hand, that the account was written after the fact had taken place; but, on the other hand, it also follows from the future יבחר (should, or shall choose), that it was written before the place was definitely fixed, and therefore before the building of Solomon's temple.

Constable: Jos 5:13--13:1

C. Possession of the land 5:13-12:24

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 9:1-27

5. The treaty with the Gibeonites ch. 9

The residents of the town of Gibeon decided that if they could not defeat the Israelites they would join them. This has been a strategy that enemies of believers have employed for centuries (cf. Num. 25:1-2).

9:1-2 Israel is the probable antecedent of "it" in verse 1 rather than the renewal of the covenant at Shechem. Israel's success led several Canaanite kings to ally themselves against God's people. While this alliance was taking shape the Gibeonites initiated a different tactic.

Until now in Joshua Israel had chosen its military targets, but now others defined their military objectives.¹¹⁴

"The following chapters introduce the transition from a victorious people of God whose occupation of the land could have been the relatively simple matter of defeating those already discouraged to an unending history of battle, bloodshed, and idolatry that would haunt Israel throughout its history. As in the opening chapters of Genesis, so also in the opening chapters of Israel's dwelling in the Promised Land, a single transgression has cosmic ramifications."¹¹⁵

9:3-5 Gibeon lay seven miles south of Bethel. It was "one of the largest towns in the central part of Canaan,"¹¹⁶ larger than Ai (10:2), and possibly the Hivite capital.¹¹⁷ It later became a Levitical town (18:25; 21:17). The Israelites eventually pitched the tabernacle there, and it remained at that site until Solomon built his temple (1 Chron. 16:39; 21:29; 1 Kings 3:4-5). Hivites inhabited Gibeon at the time of the conquest (v. 7). They were "a brave people."¹¹⁸

When the leaders of Gibeon learned of the crafty methods the Israelites had used at Jericho and Ai, they determined to use deception too.

9:6-15 God had not forbidden the Israelites from making peace treaties with non-Canaanite peoples (Deut. 20:11), but He had expressly commanded them not to make treaties with the native Canaanite tribes (Exod. 23:32; 34:12; Num. 33:55; Deut. 7:2).

The Gibeonites deceived the Israelites with their diffident spirit (v. 8) as well as with their food and clothing (vv. 12-13). They pretended to fear Yahweh, too, the highest motive for allying with Israel (vv. 9-10). Their objective was to save their own lives.

On the surface the Gibeonites' request seemed within the Mosaic Law. Consequently the Israelites took some of their food, possibly to inspect it at least (v. 14). If they ate it with them, this eating may have been part of a covenantal agreement. This custom was common in the ancient Near East (v. 15; cf. Gen. 31:54).¹¹⁹ The Israelites sealed the treaty with a solemn promise to preserve the Gibeonites (v. 15). The writer clearly identified the reason the Gibeonites were successful in deceiving Israel. The Israelites "did not ask for the counsel of the Lord" (v. 14; Num. 27:21; cf. James 4:2).

"Ironically, of all people, Joshua failed to inquire of the Lord. Joshua had gone up the mountain of revelation with Moses (Exod 24:13-14); and in his preparation for leadership, he had been trained in the use of the Urim and Thummim for determining the will of God (Num 27:18-21). How easy it is even in the service of the Lord to take God's guidance and blessing for granted!"¹²⁰

". . . no proposed course of conduct can be so clear to a Christian as to excuse him from the duty of seeking direction from above."¹²¹

9:16-27 The leaders of Gibeon controlled four towns (v. 17). These towns acted together in many of their dealings including making the treaty with Israel. The possession of these cities by the Israelites gave God's people a more secure foothold in central Canaan.

"Here the wilderness motif had been turned upside down, for in the wilderness the leaders were justified, while the congregation was guilty. Here the congregation is justified, while the leaders are at fault."¹²²

The Israelites considered their oath to the Gibeonites as binding, especially since it was a promise given in the name of Yahweh (v. 19).

"The oath' was made in the name of the Lord. Consequently fidelity was owed, not to the Gibeonites, but to the Lord. The form of the oath called on the Lord to punish the Israelites if they failed to keep their agreement (cf. vv. 18-20). This explains why Israel felt bound to the treaty even though it had been made under false pretenses (cf. Gen 27:35; Ps 15:4)."¹²³

Ancient Near Easterners regarded all treaties as sacred agreements.¹²⁴ If Israel had violated this oath she would have brought great reproach on herself and her God. Israel's leaders were wise not to break their promise.¹²⁵ Later in Israel's history King Saul put some of the Gibeonites to death in his misguided zeal. God sent a famine on Israel as punishment (2 Sam. 21:1-2).

The reason God forbade His people from allowing the Canaanites to live and become incorporated into Israel was that they might lead the Israelites into idolatry. The leaders of Israel therefore punished the Gibeonites for their deception in a way designed to minimize the possibility of their doing this. They made them servants in the tabernacle. This plan undoubtedly reinstated the leaders in the good favor of the Israelites. Nevertheless this was not a wise move because the Lord wanted only authorized Israelites to assist in tabernacle worship. By bringing these foreigners into tabernacle service, the leaders of Israel violated the holiness of God (cf. Num. 3:10; Ezek. 44:7).

"Servants should be taken in the most pejorative sense here. As woodcutters and water carriers the Gibeonites will perform only menial services (see Deut. 29:11)."¹²⁶

"They are foreigners permitted to live, but their very presence is a living lesson for both Israel and for foreigners. Foreigners learn that they cannot trick their way into the people of Yahweh, even with pious confessions of faith. Israel learns the supreme danger which threatens its life and leadership when decisions are made without consulting Yahweh and when the Mosaic law is not followed."¹²⁷

This partially fulfilled Noah's prophecy concerning the Canaanites in Genesis 9:25. The Gibeonites received tasks in the service of the tabernacle where, hopefully, they would have had exposure to the best spiritual influences. The Gibeonites never led the Israelites into idolatry as far as the text records, but their presence in the tabernacle displeased the Lord (Ezek. 44:7).

Some commentators regarded the Gibeonites as sincere converts to Yahweh rather than as enemies of Israel.

"So there really are exact parallels between Rahab the individual and the Gibeonites the corporate unit. Rahab (plus her family) was the only individual saved out of Jericho. The Gibeonites were the only people saved out of the land. Rahab believed, left Jericho and came among the people of God. The Gibeonites were the only people in the land who turned to God, and they flowed on through all the years of Jewish history."¹²⁸

Were the Gibeonites genuine converts to Yahweh who were sympathetic with the Israelites' cause or enemies who believed the best way to survive was to yield rather than to resist? Most commentators have concluded that they were enemies and that their craftiness (v. 4) extended to their profession of the fear of Yahweh. There are no direct statements in Scripture that indicate that the Gibeonites were converts as Rahab was. Their motivation is simply not clear enough for us to make a dogmatic judgment, though I think the majority of interpreters is correct.¹²⁹

Unbelievers usually oppose believers as we seek to carry out God's purpose for us in the world. They sometimes resort to deception to become part of the fellowship of God's people for their own selfish advantages. Some of these advantages are a good reputation, business contacts, or finding a spouse.

"This account,' as O. v. Gerlach says, is a warning to the Church of God of all ages against the cunning and dissimulation of the world, which often seeks for a peaceable recognition on the part of the kingdom of God, and even for a reception into it, whenever it may be its advantage to do so.'"¹³⁰

If God's people make covenants with unbelievers we may end up disobeying God as Israel did (cf. 2 Cor. 6:14-18). We need to seek the will of God before we make these commitments. We should look for it in prayer (James 4:2) and in Scripture (2 Tim. 3:16-17; cf. Num. 27:21). We should also consult other godly people who understand God's ways and can help us avoid overlooking important scriptural revelations that He has given us (Prov. 11:14). If we do make an unwise commitment, we should make the best of the situation if breaking the covenant would be contrary to God's will (e.g., marriage to an unbeliever, et al.).

Guzik: Jos 9:1-27

Joshua 9 - The Gibeonite Deception

A. Two different strategies of attack against Israel.

1. (1-2) The southern kings gather together against Israel.

And it came to pass when all the kings who were on this side of the Jordan, in the hills and in the lowland and in all the coasts of the Great Sea toward Lebanon; the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite; heard about it, that they gathered together to fight with Joshua and Israel with one accord.

a. When all the kings who were on this side of the Jordan . . . heard about it: When the Canaanite kings heard how the LORD delivered Jericho to Israel, they had reason to be afraid. When they heard how the LORD gave them victory over Ai, they had reason to be afraid.

b. They gathered together to fight with Joshua and Israel with one accord: This is a classic, frontal attack - they will try to defeat Israel on the field of battle, in head-to-head competition.

2. (3-6) The Gibeonites approach Joshua and Israel in another way.

But when the inhabitants of Gibeon heard what Joshua had done to Jericho and Ai, they worked craftily, and went and pretended to be ambassadors. And they took old sacks on their donkeys, old wineskins torn and mended, old and patched sandals on their feet, and old garments on themselves; and all the bread of their provision was dry and moldy. And they went to Joshua, to the camp at Gilgal, and said to him and to the men of Israel, "We have come from a far country; now therefore, make a covenant with us."

a. They worked craftily, and went and pretended to be ambassadors: The Gibeonites will try to deceive Israel into making a peace treaty with them, though Israel was forbidden to make peace with any of the tribes of Canaan (Exodus 23:23-24).

b. Notice the methods of deception used by the Gibeonites. They were clever (craftily), they misrepresented themselves (pretended), and they even gave false "evidence" of their deception (old sacks, old wineskins, old and patched sandals, dry and moldy bread).

c. Beyond their deceptive appearance, the Gibeonites simply lied. They said, "We have come from a far country" when of course they had not. All their other devices simply lead to strengthen the deception offered.

B. How Joshua and the leaders of Israel were deceived.

1. (7-13) The Gibeonites explain their story to Joshua and the leaders of Israel.

Then the men of Israel said to the Hivites, "Perhaps you dwell among us; so how can we make a covenant with you?" But they said to Joshua, "We are your servants." And Joshua said to them, "Who are you, and where do you come from?" So they said to him: "From a very far country your servants have come, because of the name of the LORD your God; for we have heard of His fame, and all that He did in Egypt, and all that He did to the two kings of the Amorites who were beyond the Jordan; to Sihon king of Heshbon, and Og king of Bashan, who was at Ashtaroth. Therefore our elders and all the inhabitants of our country spoke to us, saying, 'Take provisions with you for the journey, and go to meet them, and say to them, "We are your servants; now therefore, make a covenant with us."' This bread of ours we took hot for our provision from our houses on the day we departed to come to you. But now look, it is dry and moldy. And these wineskins which we filled were new, and see, they are torn; and these our garments and our sandals have become old because of the very long journey."

a. From a very far country your servants have come: Plainly, the Gibeonites lied to Israel. But despite their lies, they have a proper admiration and honor for the God of Israel. Because of the name of the LORD your God; for we have heard of His fame shows that it is because God fights for Israel, they know it would be useless to oppose the nation.

2. (14-15) Joshua and the leaders of Israel accept the deception of the Gibeonites.

Then the men of Israel took some of their provisions; but they did not ask counsel of the LORD. So Joshua made peace with them, and made a covenant with them to let them live; and the rulers of the congregation swore to them.

a. They did not ask counsel of the LORD: The Gibeonite deception was clever, and therefore powerful. But the real problem was that Joshua and the leaders of Israel never sought the LORD.

i. Then the men of Israel took some of their provisions: This shows that they trusted their senses instead of the LORD. "Look at this bread. Feel and taste how stale it is. Surely, they must have come a long way." They walked by sight, not by faith.

ii. How much trouble do we find ourselves in for this very reason: they did not ask counsel of the LORD?

b. So Joshua made peace with them: Because they believed that the Gibeonites were from a distant land, they made the treaty with them. God allowed Israel to make treaties with distant nations, but not with the Canaanites.

C. The deception of the Gibeonites uncovered and dealt with.

1. (16-20) Joshua and the leaders of Israel discover they have been deceived, yet they abide by their sworn oath to the Gibeonites.

And it happened at the end of three days, after they had made a covenant with them, that they heard that they were their neighbors who dwelt near them. Then the children of Israel journeyed and came to their cities on the third day. Now their cities were Gibeon, Chephirah, Beeroth, and Kirjath Jearim. But the children of Israel did not attack them, because the rulers of the congregation had sworn to them by the LORD God of Israel. And all the congregation complained against the rulers. Then all the rulers said to all the congregation, "We have sworn to them by the LORD God of Israel; now therefore, we may not touch them. This we will do to them: We will let them live, lest wrath be upon us because of the oath which we swore to them."

a. Even though all the congregation murmured against the rulers, the rulers still knew they had to do what was right and honorable before God: keep their oath, even if it was a bad oath.

i. The rulers of Israel were wise in not allowing one sin (wiping out the Gibeonites) follow another sin (making the oath without seeking the LORD), especially in light of public pressure to do otherwise.

b. Then all the rulers said to all the congregation, "We have sworn to them by the LORD God of Israel; now therefore, we may not touch them." It is a mark of godliness to hold to an oath, even when it is difficult. But he honors those who fear the LORD; he who swears to his own hurt and does not change. (Psalm 15:4)

i. It is refreshing to see that going back on their word was not even really a possibility for the rulers of Israel. This was a simple matter, not even up for debate: we may not touch them.

c. Later, King Saul broke this vow to the Gibeonites and his sin brought famine upon Israel in the days of David (2 Samuel 21:1-9).

i. Now there was a famine in the days of David for three years, year after year; and David inquired of the LORD. And the LORD answered, "It is because of Saul and his bloodthirsty house, because he killed the Gibeonites." (2 Samuel 21:1)

2. (21-27) A glorious punishment for the Gibeonites: Joshua makes them slaves to the LORD.

And the rulers said to them, "Let them live, but let them be woodcutters and water carriers for all the congregation, as the rulers had promised them." Then Joshua called for them, and he spoke to them, saying, "Why have you deceived us, saying, 'We are very far from you,' when you dwell near us? Now therefore, you are cursed, and none of you shall be freed from being slaves; woodcutters and water carriers for the house of my God." So they answered Joshua and said, "Because your servants were clearly told that the LORD your God commanded His servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you; therefore we were very much afraid for our lives because of you, and have done this thing. And now, here we are, in your hands; do with us as it seems good and right to do to us." So he did to them, and delivered them out of the hand of the children of Israel, so that they did not kill them. And that day Joshua made them woodcutters and water carriers for the congregation and for the altar of the LORD, in the place which He would choose, even to this day.

a. Let them live, but let them be woodcutters and water carriers for all the congregation: Joshua could not kill the Gibeonites, but he could control them by making them perpetual workmen for the tabernacle service. They would serve in menial ways such as cutting wood for the sacrificial fires of the tabernacle and carrying water used in its service.

b. Significantly, there seems to be no complaint from the Gibeonites. They simply say, "here we are, in your hands; do with us as it seems good and right to do to us." Essentially, they were happy with the prospect of being incorporated into Israel, and by being made servants of the LORD, even if it was in menial service.

i. In this, the Gibeonites express the same heart David did in Psalm 84:10: For a day in Your courts is better than a thousand. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness.

ii. It is essential to see that they did this out of a love for the God of Israel, not out of weakness. Indeed, it was said of Gibeon that all its men were mighty (Joshua 10:2).

c. Because your servants were clearly told that the LORD your God commanded His servant Moses to give you all the land . . . we were very much afraid for our lives because of you, and have done this thing: The Gibeonites were not thrilled so much at being wood cutters and water carriers, but in knowing they could be those things for the LORD - and in knowing where they would be if they were not serving the LORD.

ii. Do we have the same heart? Can we rejoice in any kind of service, if we see we are in the presence of the LORD as we do it?

3. The Gibeonites find salvation in the God of Israel much like Rahab did in Joshua 2.

a. Both Rahab and the Gibeonites came to the God of Israel as sinners, Rahab as a harlot, and the Gibeonites as liars.

b. Both Rahab and the Gibeonites were willing at risk to forsake their former associations and be counted among God's people.

i. The risk of Gibeon is explained in Joshua 10:4, where they are a target of attack for their dealings with Israel.

c. Both Rahab and the Gibeonites, after they found salvation through the God of Israel, had a rich history.

4. The Gibeonites after Joshua 9.

a. The Gibeonites became servants at the tabernacle, just as Joshua had commanded.

b. Gibeon becomes a priestly city; the Ark of the Covenant stayed at Gibeon often in the days of David and Solomon (1 Chronicles 16:39-40 and 21:29).

c. At least one of David's mighty men was a Gibeonite (1 Chronicles 12:4).

d. God spoke to Solomon at Gibeon (1 Kings 3:4).

e. Gibeonites were among those who rebuilt the walls of Jerusalem with Nehemiah (Nehemiah 3:7 and 7:25).

f. These are examples of the great things God can do with people who are sinners, but come to Him in humility and love.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Joshua (Book Introduction)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Outline)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Book Introduction)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 9 (Chapter Introduction)

Overview

Jos 9:1, The kings combine against Israel; Jos 9:3, The Gibeonites by craft obtain a league; Jos 9:22, They are condemned to perpetual bondage.

Poole: Joshua (Book Introduction)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 9 (Chapter Introduction)

CHAPTER 9

The kings of Canaan hear of Joshua’ s exploits; consult together, and conclude to fight against Israel, Jos 9:1,2 . The Gibeonites, feigning themselves to be of a far country, obtain a league, Jos 9:3-15 . The craft is discovered; the promise which was confirmed with an oath remains firm, Jos 9:16-20 . But for a punishment they are condemned to perpetual slavery, Jos 9:21-27 .

MHCC: Joshua (Book Introduction)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 9 (Chapter Introduction)

(Jos 9:1, Jos 9:2) The kings combine against Israel.

(Jos 9:3-13) The Gibeonites apply for peace.

(Jos 9:14-21) They obtain peace, but are soon detected.

(Jos 9:22-27) The Gibeonites are to be bondmen.

Matthew Henry: Joshua (Book Introduction)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 9 (Chapter Introduction)

Here is in this chapter, I. The impolite confederacy of the kings of Canaan against Israel (Jos 9:1, Jos 9:2). II. The polite confederacy of the inhabitants of Gibeon with Israel, 1. How it was subtly proposed and petitioned for by the Gibeonites pretending to come from a far country (Jos 9:3-13). 2. How it was unwarily consented to by Joshua and the Israelites, to the disgust of the congregation when the fraud was discovered (Jos 9:14-18). 3. How the matter was adjusted to the satisfaction of all sides, by giving these Gibeonites their lives because they had covenanted with them, yet depriving them of their liberties because the covenant was not fairly obtained (Jos 9:19-27).

Constable: Joshua (Book Introduction)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Outline)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

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_____. No Time for Neutrality. Wheaton: Scripture Press, Victor Books, 1981.

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_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Book Introduction)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Book Introduction)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 9 (Chapter Introduction)

INTRODUCTION TO JOSHUA 9

This chapter gives an account of the combination of the several kings of Canaan against Israel, Jos 9:1; and of the craftiness of the Gibeonites, pretending they were ambassadors from a far country, and desired to enter into a league with Israel, which they obtained, Jos 9:3; but when it was discovered who they were, it occasioned a murmuring among the people, Jos 9:16; which the princes quelled by proposing to make them hewers of wood, and drawers of water, Jos 9:19; in order to which Joshua summoned them before him, and chided them for beguiling them; and after they had made their excuse, he ordered them to the service the princes proposed, and so peace in the congregation of Israel was preserved, Jos 9:21.