Interpreting the Gibeonites in Joshua 9 Contextually
Joshua 9 describes the deception of the Gibeonites, a Hivite people, who secured a covenant with Israel through cunning, thereby avoiding destruction [1, 2, 10]. This event occurs shortly after Israel's victories at Jericho and Ai, which had spread fear among the Canaanite kings [5, 9].
The chapter opens by noting that the kings west of the Jordan River—including Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites—formed a coalition to fight against Joshua and Israel [9]. However, the inhabitants of Gibeon, hearing of Israel's recent conquests, chose a different strategy [5]. They devised a plan to deceive the Israelites into making a treaty with them [9].
The Gibeonites presented themselves as ambassadors from a distant land, far beyond the immediate vicinity of Canaan [9]. To make their story convincing, they took old sacks for their donkeys, worn-out wineskins that were cracked and mended, old and patched sandals on their feet, and old garments [9]. Their bread was dry and moldy, all designed to suggest a long journey [9]. When they approached Joshua and the men of Israel at Gilgal, they claimed to have come from a very distant country to make a treaty [9].
The men of Israel, including Joshua, questioned their claim, asking, "Perhaps you live among us; so how can we make a covenant with you?" [10]. The Gibeonites insisted they were from a far-off land and recounted hearing of the Lord's fame and all that he had done in Egypt and to the Amorite kings Sihon and Og [9]. They pointed to their provisions as evidence of their long journey, stating that they were fresh when they left but were now dry and moldy [9].
Crucially, the Israelites "did not ask counsel from the mouth of the Lord" before making a decision [9]. Instead, they accepted the Gibeonites' story and made a treaty of peace with them, swearing an oath to let them live [11, 12]. This covenant was made by Joshua and the princes of the congregation [11].
Three days after the treaty was made, the Israelites discovered that the Gibeonites were, in fact, their close neighbors, dwelling among them [9]. The cities of the Gibeonites included Gibeon, Chephirah, Beeroth, and Kiriath-jearim [4, 1]. This revelation caused murmuring among the people, likely due to disappointment at losing the spoils of Gibeon or displeasure at the apparent breach of God's command to utterly destroy the inhabitants of Canaan [12].
Despite the deception, the Israelites upheld their oath because they had sworn by the Lord God of Israel [12]. The princes of the congregation explained to the people that they could not harm the Gibeonites due to the oath [12]. Instead, they decided to make the Gibeonites "hewers of wood and drawers of water for the whole congregation" [2, 7, 8]. This meant they would serve the community and the altar of God [2, 7].
Joshua summoned the Gibeonites and confronted them about their deceit [13]. He asked why they had beguiled the Israelites [13]. The Gibeonites responded by explaining their fear of the Israelites, having heard of God's command to Moses to destroy all the inhabitants of the land [13]. They admitted their fear for their lives led them to this deception [13]. Joshua then confirmed their status as perpetual bondmen, assigned to the service of the congregation and the altar of the Lord [2, 7]. This decision was seen by Adam Clarke as an act of both justice and mercy: mercy in sparing their lives, and justice in assigning them to servitude [7].
The Gibeonites were Hivites, a people group descended from the Amorites [1, 2]. They were described as a mighty and warlike people [1]. Their deception is sometimes compared to the serpent's deception of Eve, with the Hivite name (meaning "serpents") being linked to their cunning [10].
The covenant with the Gibeonites had long-lasting implications. Later in Israel's history, King Saul attempted to destroy the Gibeonites, breaking the covenant made by Joshua [2, 1]. This act led to a famine in the time of David, which was only appeased when David delivered seven of Saul's descendants to the Gibeonites for execution, as an expiation for Saul's actions [2, 3, 1]. The Gibeonites continued to exist as a distinct people, with some returning from exile with Zerubbabel, as noted in Nehemiah [6, 7]. Their role as "hewers of wood and drawers of water" became a recognized function within Israelite society, serving the tabernacle and later the temple [2]. The narrative of the Gibeonites highlights the sanctity of an oath made before God, even when obtained through deceit, and the consequences of violating such an oath.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Gibeonites — Descended from the Hivites and Amorites -- Jos 9:3,7; 2Sa 21:2. A mighty and warlike people -- Jos 10:2. Cities of -- Jos 9:17. Israel Deceived by. -- Jos 9:4-13. Made a league with. -- Jos 9:15. Spared on account of their oath. -- Jos 9:18,19. Appointed, hewers of wood, &c. -- Jos 9:20-27. Attacked by the kings of Canaan -- Jos 10:1-5. Delivered by Israel -- Jos 10:6-10. Saul sought to destroy -- 2Sa 21:2. Israel plagued for Saul's cruelty to -- 2Sa 21:1. Effected the destruction of the remnant of Saul's house -- 2Sa 21:4-9. The office of the Nethinim p”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Gibeonites, The — the people of Gibeon, and perhaps also of the three cities associated with Gibeon, (Joshua 9:17)--Hivites; and who, on the discover of the stratagem by which they had obtained the protection of the Israelites, were condemned to be perpetual bondmen, hewers of wood and drawers of water for the congregation and for the house of God and altar of Jehovah. (Joshua 9:23,27) Saul appears to have broken this covenant, and in a fit of enthusiasm or patriotism to have killed some and devised a general massacre of the rest. (2 Samuel 21:1,2,5) This was expiated”
- II Samuel “II Samuel 21:9 (Geneva1599) — And hee deliuered them vnto the handes of the Gibeonites, which hanged them in the mountaine before the Lord: so they died all seuen together, and they were slaine in the time of haruest: in the first dayes, and in the beginning of barly haruest.”
- Joshua “Joshua 18:25 (Geneva1599) — Gibeon, and Ramah, and Beeroth,”
- Joshua “But when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, -- Joshua 9:3”
- Nehemiah “Nehemiah 7:25 (Geneva1599) — The sonnes of Gibeon, ninetie and fiue.”
- Joshua (Methodist/Wesleyan) “Adam Clarke on Joshua 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 o”
- Joshua (Baptist/Reformed) “John Gill on Joshua 9 (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 ”
- Joshua (Methodist/Wesleyan) “Adam Clarke on Joshua 9 (introduction): All the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, unite them forces against Joshua, Jos 9:1, Jos 9:2. The inhabitants of Gibeon, hearing what Joshua had done to Ai, sent ambassadors to him, feigning themselves to come from a very distant tribe, requesting a friendly alliance with him, Jos 9:3-5. Their address to Joshua, and the means they used to deceive the Israelites, Jos 9:6-13. The Israelitish elders are deceived, and make a league with them, which they confirm with an oath, Jos 9:14, Jos 9:15. After three day t”
- Joshua (Baptist/Reformed) “John Gill on Joshua 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 w”
- Joshua (Nonconformist/Puritan) “Matthew Henry on Joshua 9:15: 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 c”
- Joshua (Presbyterian) “Jamieson, Fausset & Brown on Joshua 9:18: 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." T”
- Joshua (Nonconformist/Puritan) “Matthew Henry on Joshua 9:22: 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”