Josué 9
Bob Utley · Citado em PreceptAustin
Josué 9
Utley - Now it came about when all the kings” Verses 1 and 2 form a general introduction to this entire section of Joshua 9–12. The phrase “all the kings” seems to imply that the majority of the Canaanites were organized into city states, much like ancient Greece. However, the fact that Gibeon is identified with several other cities (cf. 9:17) implies that it was a confederation, not a single city state. This united Canaanite army never came together to fight Israel. Utley - beyond the Jordan” This phrase is used several times in the book of Joshua in two different senses: (1) sometimes it refers to the east bank of the Jordan (cf. Joshua 1:14; 2:10; 9:10; 14:3) and (2) sometimes it is used of the west bank (cf. Joshua 5:1; 9:1; 12:7; 22:7). It is possible that the seeming discrepancy is due to the author/editor/compiler being with the group of Israelites who were on the plains of Moab but later moved into Canaan. Utley - “in the hill country” There seems to be three distinct geographical and topological sections of the Promised Land mentioned in verse 1: (1) the southern hill country; (2) the low, rolling hills which are often called the shephelah; and (3) the coastal plains. Numbers 2 and 3 are often seen as one. Hastings Bible Dictionary on hill country - It is especially the description of the central mountainous tract of Palestine reaching from the plain of Jezreel on the N. to the Negeb or dry country in the S.; the Shephalah or lowlands of the S. W.; the midbar or moorland, and the ’arabah or steppes of the S. E. Hubbard - Lists of the land’s main regions and its six main peoples create a double image: They underscore how widespread is the awareness of Israel’s presence and how formidable is the foe gathering to oppose them (v. 1; cf. Josh 12:8). (Joshua NIV Application Commentary) the Hittite and the Amorite, the Canaanite, the Perizzite, the Hivite and the Jebusite, heard (shama‘) of it - God's reputation had spread to all the regions west of the Jordan River. Revelation of God always demands a response, and these choose war rather than rescue like Rahab. The more these kings heard about Yahweh's power, the harder their hearts became (cf Joshua 11:20). Is this not true of many we share Christ with -- they respond like these kings rather than like Rahab! This group is a mixed group that are descendants of Canaan, the son of Ham. the son of Noah. The only group left out i n this listing are the Girgashites from the region west of the Sea of Galilee. In Joshua 5:1 when the kings heard "their hearts melted, and there was no spirit in them any longer because of the sons of Israel." Now instead of fear they form a confederation. What was the difference? They heard about the defeat of Israel by Ai, and this gave them hope that Israel was not invincible. Kenneth Matthews has an interesting observation - The word shama‘ (“to hear”) occurs four times (Joshua 9:1, 3, 9, 16; also the noun shoma‘, “report,” 9:9), showing a chain of reactions: (1) the nations hear and plot to attack; (2) the Gibeonites hear and plot submission; and (3) the Israelites hear and admit their irrevocable oath. It is because of the Gibeonites’ fear of the Lord that they concoct their plot, and it is because of Israel’s neglect that the elders fall into the trap. Ironically, the Gibeonites acknowledge the power of God, whose name they revere (9:9), but Israel’s sworn oath “by the LORD” (9:18, 19) misuses his name. (Joshua Teach the Text Commentary) HCSB - The sin of Achan had far-reaching effects just as all sin does (Ro 5:12-14; 8:9-20). If Achan had not sinned, perhaps Israel's advance into the promised land would have been much easier and far less violent. Utley - “the Hittite” There are three groups of Hittites mentioned in the Bible: (1) we find one group of them early in the book of Genesis, which seems to be in the area of Mesopotamia; (2) later on we find another group in the Promised Land; and (3) there was a large developed civilization of Hittites (Anatolia) in central Turkey. See Special Topic: Pre-Israelite Inhabitants of Palestine at Josh. 3:10. (They are a mountain people in the highlands, west and east of the Dead Sea and the Jordan River. The armies of Israel dealt a real blow to the Amorites when they wiped out their holdings on the east side of the Jordan) Utley - “Amorite” The term “Amorite” seems to have the implication of “highlander”. It is sometimes used as a collective term for all of the tribes of Canaan (cf. Gen. 15:16). See Special Topic at Josh. 3:10. Utley - “the Canaanite” The term seems to be used in the sense of “lowlander. It is also used to denote the collective tribes of Canaan. The geographical name for the Promised Land was “Canaan,” derived from this collective use. (They settled about 50 miles west from Gilgal on the shores of the Mediterranean Sea.) HIVITES, and they reside about 20 miles northwest of Gilgal in the heart of the land. This is the group that we are going to be primarily concerned with today in our study. They represent the peaceful Gibeonites near Jerusalem. PERIZZITES. The term means "a villager." They are a Canaanitish race dwelling in the mountains of Judah. They are associated with the Canaanites in the north. Utley - “Jebusite” Jebusites (BDB 101) are the ancient inhabitants of the city of Jebus which was called Salem in Gen. 14:8, and later, Jerusalem (cf. Jdgs. 19:10). Sometimes these native tribal listings of Canaan have one, three, seven, or ten groups. We see another list of these tribes in 3:10, but there the Girgashites are omitted. (JEBUSITES are the warlike tribe that settled in and around Jerusalem about 15 miles southwest of Gilgal. They remained there even after the conquering of the land and were not defeated until the time of David when he defeats them and makes Jerusalem the capital of his united kingdom.) Related Resource: Pre-Israelite Inhabitants of Palestine Matthew Henry's Concise Commentary - Verses 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! George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 1. On this side Jordan. The west side; where the children of Israel now were, and where the writer was at the time of penning this narrative. Heard thereof. That is, of the remarkable events which had transpired since the Israelites had entered Canaan; of the sacking of Jericho and Ai, and of their being now assembled together at Mount Ebal. Joshua 9:2 that they gathered themselves together with one accord to fight with Joshua and with Israel. gathered: 2Ch 20:1-30 Ps 2:1,2 83:2-8 Pr 11:21 Isa 8:9,10,12 54:15 Joe 3:9-13 Ac 4:26-28 Rev 16:14 20:8,9 accord: Heb. mouth Joshua 9 Resources - Multiple Sermons and Commentaries A CLASSIC FRONTAL ATTACK AGAINST ISRAEL that they gathered themselves together with one accord to fight with Joshua and with Israel - The southern kings clearly had heard of the utter destruction of the people of Jericho and Ai and this forced them to consider desperate measures, in this case forming an alliance against Israel. They were motivated by fear and since we now know Yahweh was against them, they clearly had reason to be fearful!
Josué 9
Utley - Because these city states had heard what Joshua had done to the Amorite kings of the eastern side of Jordan they decided to attempt a coalition, at least in the south, to thwart Israel’s invasion. The phrase translated “with one accord” is literally, “with one mouth.” Mouth (BDB 804) is used idiomatically in several ways: (1) “ask his mouth,” meaning “to ask personally” (cf. Gen. 24:57)(2) “mouth of the sword,” meaning “the cutting edge of a sword” (cf. Gen. 34:26)(3) “mouth to mouth,” meaning “face to face” (cf. Num. 12:8; 2 Kgs. 10:21; 21:16; Jer. 32:4; 34:3) The Believer's Study Bible - As the reader is further informed, although a unified opposition to the Israelites was attempted, it failed. After the capture of Jericho, then Ai and Bethel, Israel fought against a southern coalition (ch. 10), then a northern coalition (ch. 11). The story of Gibeon shows one way in which unified opposition failed. Gibeon, the head of an alliance of four Hivite cities (cf. 9:17; 10:2), preferred peace (11:19). They were survivors. El-Jib, ancient Gibeon, furnishes archaeological evidence of continuous occupation from the Exodus to the fall of Jerusalem, with no full destruction layer. Evidence also indicates that winemaking was a major occupation there (cf. v. 4). Bob Marcaurelle - When news went out about Jericho and Ai’s fall the southern tribes and city-states all over the south formed a military coalition to face Israel. The kings of these nations, like old African tribes, hated and fought each other, but this common enemy brought them all together. Put it down. When God is doing a work in us or in our church, all the forces of evil will rise up against us. Do you know when demon activity was at the zenith of its power? It was when Jesus walked the earth. All the devils in hell and on earth will come out when God comes down. But the old devil is far too wise to limit his attack to direct assault. He loves to worm his way into the church and work destruction from within. That’s why he planted Judas in the disciple band, a man who preached the gospel, cast out demons, looked so spiritual that no one suspected him of being the traitor, and sold out Jesus for thirty pieces of silver. And he did it with a KISS (Mt. 26:49)! The Bible describes Satan as a “roaring lion” in 1 Peter 5:8 but as an “angel of light” in 2 Corinthians 11:4. Sometimes his evil is obvious, as in the case of these kings, and he comes forth to TRAMPLE us, but most of the time it is subtle, it masquerades as spiritual, and comes to TRICK us. That’s what we see in verses 3 and following, in the deception of the Gibeonites, and Joshua fell for the devil’s trick hook, line and sinker. And he and Israel had to live with his mistake, but, thank God, God made something good come out of it. Rich Cathers - The book of Joshua is a book about taking the Promised Land. The Promised Land of learning to receive all that God has for us in our personal lives - victory over sin, experiencing God's peace, joy, love, power. The principles that governed the nation taking the Promised Land are the same principles that help us live in God's promises. George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 2. They gathered themselves together to fight. Entered into a league, agreed to form a confederacy. It does not appear that they actually united their forces at this time, but they now consulted together and agreed to do it. Subsequent events, however, seem to have deranged their plans, and prevented a combined attack till some time afterwards.—In this conduct we see, as in a glass, the strange infatuation of the wicked! Though seeing and feeling that the hand of God is unquestionably against them, yet, instead of repenting and humbling themselves before him, these devoted kings, who, like Ahaz, ‘in their distress trespassed yet more against the Lord,’ madly seek by power and policy to counteract and defeat his designs! ‘Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a rock.’ With one accord. Heb. פה אחד pëh ehâd, with one mouth; expressive of their entire unanimity in the measure. Though of different clans, having different interests, and doubtless heretofore often at variance with one another, yet they are ready to make common cause against the people of God, showing that the hatred of the righteous is one of the strongest bonds of union between wicked men. ‘And the same day Pilate and Herod were made friends together; for before they were at enmity between themselves.’ What an admonition to Christians to cease from dissension, to give up their petty feuds and animosities, to sacrifice party interests to the public welfare, and cordially unite against the common enemies of God’s kingdom among men. Joshua 9:3 When the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, Gibeon: Jos 9:17 10:2 2Sa 21:1,2 Jericho: Jos 6:1-27 8:1-35 Joshua 9 Resources - Multiple Sermons and Commentaries Related Passages: Joshua 10:1-2 Now it came about when Adoni-zedek king of Jerusalem heard that Joshua had captured Ai, and had utterly destroyed it (just as he had done to Jericho and its king, so he had done to Ai and its king), and that the inhabitants of Gibeon had made peace with Israel and were within their land, 2 that he feared greatly, because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty. Site of Gibeon THE GIBEONITES HEAR AND FEAR! When the inhabitants of Gibeon (Wikipedia) heard (shama‘) what Joshua had done to Jericho and to Ai - Bad news traveled fast in Canaan, even with email or texting! The Gibeonites/Hivittes saw the proverbial "writing on the wall," (from Da 5:5-31+) that they were doomed to utter destruction unless they could devise a ruse. As we will see later, apparently their hearts were not hardened as were the other kings (see Josh 11:20+). It is worth noting that the Gibeonites did not rely on the fact that they were a great city (Josh 10:2), to lull them into a sense of security. It is notable that not only is Gibeon a great city but all its men were mighty! (Joshua 10:2). And yet they come their senses and realize that opposition to Israel means sure defeat. Israels command from God was clear - “Only in the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes. 17 “But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the LORD your God has commanded you, 18 so that (NOTE THE PURPOSE) they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the LORD your God. (Dt 20:16-18) Utley - Gibeon was a well fortified, raised site about six miles north of Jerusalem. We learn from Josh 8:17 that it was apparently in a league of cities. It later became a Levitical city (cf. Josh 21:17) and was located in the tribal allocation of Benjamin (cf. Josh 18:25). It was very significant because it was on the major road between Joppa and the Mediterranean. It later became a temporary home for the Ark of the Covenant (cf. 1 Chr. 16:39). It is notable that the Tabernacle of the Lord was at Gibeon until Solomon built his temple... 1 Chronicles 21:29 For the tabernacle of the LORD, which Moses had made in the wilderness, and the altar of burnt offering were in the high place at Gibeon at that time. (Why did Solomon worship at high places?) Now Solomon loved the LORD, walking in the statutes of his father David, except he sacrificed and burned incense on the high places (SEE bamah) 4 The king went to Gibeon to sacrifice there, for that was the great high place; Solomon offered a thousand burnt offerings on that altar. 5 In Gibeon the LORD appeared to Solomon in a dream at night; and God said, “Ask what you wish Me to give you.” (1 Kings 3:3-5) Henry
Josué 9
Utley - “wineskins worn-out and torn and mended” Wineskins were usually made from the skin of an animal, with the hair shaved off, turned inside out and the neck became the place from which the liquid was poured. We still say the “neck” of a bottle. When wineskins are new, they are relatively elastic and can accommodate the expansion of fermenting wine. When the skins are old, they cannot expand and they will break. These wineskins were made to look like they had been in use for a long time (possibly patched). Alan Carr introduces this section on the Gibeonite ruse with an interesting comment - There are certain kinds of ants have a passion for the sweet, glandular substance given off by the caterpillar of a species of large blue butterfly. They can become so “addicted” to it that they even seek out “the supplier” and carry him to their nest with delight. In doing so, they unwittingly bring home an enemy in disguise, because the caterpillar gorges himself exclusively on one food item: ant larva. Usually such a threat to the colony would be repelled with great vigor, but the adults enjoy the tasty secretions of the “guest” so much that they are oblivious of the fact that their young are being devoured in the process. The ants find out far too late that their enemy is A Little Too Close For Comfort. As I read this story of the foolish ants, I began to see a similarity between this story and what the Bible tells us about Joshua and Israel in Joshua chapter 9. In these verses, we see Israel becoming a little too cozy with their enemies. Rod Mattoon adds "Satan uses two key methods of attack. 1. He is as a roaring lion (1 Peter 5:8). This is the open assault and is easy to identify. This may take the form of people who openly oppose your Christian life. They may attack the Bible, prayer, the Christian faith and principles, or even you. Under Nero and the Roman Emperors the Church flourished in spite of Roman persecution. 2. He is also a subtle serpent (Genesis 3:1). He will use deception, doubting, disbelief, and disguise. These methods are far more dangerous. Satan is described as an Angel of Light (2Corinthians 11:14, 15). He endeavors to have the appearance of good, but is rotten inside. He puts on a front in order to get something from us. Constantine made Christianity fashionable and popular in the Roman Empire. This ended up weakening Christians and the Church. (Treasures From Joshua ) Craftily (06195) ormah is derived from arom = be shrewd or crafty. Arum [06175] is the passive participle of 'arom [06191], a verb which means to be smooth, cunning, shrewd or crafty and arum is used in Genesis 3:1+ to describe the wiles devil which plunged the world into sin and death! Ormah can have a positive and a negative meaning. In Pr 1:4+, it speaks of good judgment or good sense. The Septuagint translates ormah with the noun panourgia which strictly speaking means capability for every work and in the NT is used primarily in a negative sense to describe cunning, craftiness, or trickery (Lk 20:23+; 1Cor 3:19+; 2Cor 4:2+; 2Co 11:3+; Eph 4:14+). Panourgia is also used in a negative sense with the nuance of craftiness or cunning of the Gibeonites in Joshua 9:4+ but is used with a positive nuance here in Pr 1:4+ and again in Pr 8:5. Ormah - 5v - craftily(2), prudence(3). Exod. 21:14 = "so as to kill him craftily"; Jos. 9:4; Prov. 1:4; Prov. 8:5; Prov. 8:12 Envoy (ONLY OT USE) (06737)(siyr/tsiyr) Because of the noun tsîr (AMBASSADOR), many take the verb tsîyr to mean “to pretend to be an envoy.” TSK adds "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." George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 4. They did work wilily. Heb. ‘they also did work wilily,’ i. e. cunningly, shrewdly, craftily. The term ‘also,’ which is omitted in our translation, but occurs in the original, carries in it a reference to the course adopted by the Canaanitish kings. They adopted the measures which seemed to them the wisest and most politic, under the circumstances. In like manner the Gibeonites also determined to exercise their ingenuity in the present emergency, but they had recourse to a subtle stratagem, entirely different from the more open, straightforward, but ruinous course pursued by their neighbors. As to the moral character of this device of the Gibeonites, we can only say of it, as our Saviour said of the unjust steward, ‘they acted wisely in their generation;’ they did what the common maxims of mere worldly prudence dictated under the circumstances, and yet their fraud and prevarication cannot be justified, nor have we any reason to think they fared so well by employing it, as they would have done without it. A more simple and upright course would undoubtedly have secured to them far greater advantages. Some correct notions of the God of Israel they had certainly formed, v. 9, 10, and these should have prompted some other expedient than that of lying and deceit. They should have followed up the little light they had, and inquired into the procuring causes of God’s severity against them. They should have acknowledged that it was their heinous sins which were at the bottom of all their troubles; and having humbled themselves in deep repentance, and trusting to Providence for the issue, should have come to the Israelites, and simply submitted themselves without opposition or fraud, and there is every reason to believe they would have been spared, as Rahab and her relations had been. Lying and hypocrisy always defeat themselves in the long run; their success is only temporary, while truth and honesty will always ultimately redound to the safety, prosperity, and happiness of those who adhere to them. As if they had been ambassadors. The root of ציר tzir, ambassador, properly denotes a hinge; because an ambassador is a person upon whom the business of his embassy turns as upon a hinge. So the Latin cardinalis, cardinal, from cardo, a hinge, was the title of the prime minister of the emperor Theodosius; but it is now applied only to the Pope’s electors and counsellors, though the original reason probably holds with equal force here too. They are the hinges upon which the vast and complicated interests of the Papacy turn. See Note on the ‘lords’ and ‘princes’ (Heb. axles) of the Philistines, ch. 13:3. Took old sacks. ‘Of course they profess to do what they would actually have done had they really come from a distant place. Hence we learn that at this time little accommodation except that of lodging, if that, was expected upon a journey, and that every one carried provisions and drink with him, as at present. This rendered necessary their sacks, doubtless for containing their provisions and baggage. All travellers now carry sacks with them for such purposes. If they can afford it, these sacks are large, containing a strange assortment of articles—of dress, bedding, food, and even of pots and pans for cooking the necessary meals. These are usually carried on animals hired for the purpose, or on the animal which the servant, if any, rides. A poorer traveller reduces his baggage to narrower limits, so that he wants but small bags, which, being thrown over the back of his ass or mule, he rides upon himself. Those who have but one ass to carry themselves and baggage, frequently dismount and walk a considerable part of the way to relieve their beasts. This may account for the manner in which the clothes and shoes of the Gibeonites were supposed to have been worn out by long travel, although they had asses on which to ride. The bags which travellers use are commonly of stout woollen cloth or carpeting, sometimes strengthened with leather to keep out the wet. Bags of hair cloth are also sometimes used for this purpose, and almost always for carrying the corn and chopped straw for the cattle.’ Pict. Bib. And wine bottles, old, &c. Pretending to have come from a very distant country, and that their sacks and the skins that served them for carrying their wine and water were worn out by the length of the journey. Sir John Chardin informs us that the Arabs, and all those who lead a wandering life, keep their water, milk, and other liquors in leathern bottles. They keep more fresh in them than in any other way. These leathern bottles are made of goat skins. When the animal is killed they cut off its feet and its head, and then draw it out of the skin, which is thus left nearly whole. They afterwards sew up the places where the legs and the tail were cut off, and when it is filled they tie it about the neck. These nations and the country people of Persia never go a journey without a small leathern bottle of water hanging by their side like a scrip. These bottles are frequently rent, when old and much used; but they are capable of being repaired. This they do sometimes by putting in a piece, sometimes by gathering up the wounded place in the manner of a purse; sometimes they put in a round flat piece of wood, and by these means stop the hole. Similar bottles are still used in Spain, and are called borrachas. See Burder’s Orient. Cust., vol. i., p. 54. Joshua 9:5 and worn-out and patched sandals on their feet, and worn-out clothes on themselves; and all the bread of their provision was dry and had become crumbled. NET 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. worn-out and patched sandals: Jos 9:13 De 29:5 33:25 Lu 15:22 Joshua 9 Resources - Multiple Sermons and Commentaries HOLEY SANDALS, SACKS & MOLDY BREAD! And worn-out and patched sandals on their feet, and worn-out clothes on themselves - The Gibeonites had studied the brochure entitled "Appearances Can Be Deceiving." Matthews - Ironically, worn-out clothing and moldy bread are the opposite of God’s provisions for Israel in the wilderness (Deut. 8:2–4; 29:5–6).(Joshua Teach the Text Commentary) Utley - “worn-out and patched sandals on their feet” We learn from ancient literature and archaeology that sandals were made of leather and palm leaves, or papyrus reeds. “Patched” (Pual PARTICIPLE) is found only here in the OT. Its verbal form meant “spotted” or “variegated.” And all the bread of their provision was dry and had become crumbled - Moldy bread was an easy fix in the hot desert environment with no refrigeration or preservatives in baked goods. Utley - and all the bread of their provision was dry and had become crumbled” Literally the word “crumbled” means “dotted over” in Hebrew which implies mildew (cf. NKJV, NRSV, TEV). In the ancient world people baked bread every day and it was edible for several days.
Josué 9
Utley - “they went to Joshua … and said to him and to the men of Israel” It seems to be that in vv. 6–8 and 15 we see the three main types of authority among the people of God: (1) the central God-called leader, Joshua (cf. vv. 6, 8, 15); (2) the elders of Israel (cf. vv. 15, 21); and (3) the entire congregation (cf. vv. 18, 19). This same threefold type of polity structure can be seen in the New Testament: episcopal, presbyterian, and congregational (cf. Acts 15). Matthews - A city from afar may receive an offer of peace (Deut. 20:10–15), but those nations indigenous to Canaan are destined for destruction (Deut. 20:16–18). The severity of the policy assumes that idolatry is irreversibly corrosive to Israel’s faith. (Joshua Teach the Text Commentary) Utley - “make (karath) a covenant (berit/berith/beriyth) with us” This VERB (karath Qal IMPERATIVE, cf. Josh 9:11) literally meant “to cut off” or “cut down.” Here it is used in the sense of “cut a covenant” (BDB 136), which originally involved a sacrifice (e.g., Ge 15:10, 17–18; Jer. 34:18 = "‘I will give the men who have transgressed My covenant, who have not fulfilled the words of the covenant which they made before Me, when they cut the calf in two and passed between its parts"). Believer's Study Bible: - Cf. Deut. 7:2-5; 20:10-18. The Gibeonites somehow knew that the inhabitants of the land were doomed (v. 24). They perceived their only option was to pretend to be foreigners in the land and to play on the Israelites' pride (vv. 9-11). Furthermore, the matter seemed so obvious (note the avoidance of reference to Jericho and Ai in v. 10) that Israel failed to ask counsel of the Lord (cf. James 4:2; Eph. 6:11). God's people need not only the power of God to overcome our obvious enemies; we need the wisdom of God to detect our subtle enemies. Henry
Josué 9
Utley - Hivites seem to be identified with Horites (cf. Gen. 36:2, 20–21 and the Septuagint). We are not sure of their exact relationship to the Hurrians, but it is obvious that they are a non-Semitic group living within the Promised Land. Matthews - The Gibeonites are Hivites (Josh 11:19), who also inhabit regions north (Josh 11:3; Gen. 34:2; Jdg. 3:3). The identity of the Hivites is difficult to determine since they are not known from extrabiblical sources, and the Greek Old Testament has “Horites” instead of Hivites. The Horites, who were perhaps the ancient Hurrians originating in Mesopotamia, resided in Mount Seir and were later absorbed by the Edomites (Deut. 2:12).(Joshua Teach the Text Commentary) Perhaps you are living within our land; how then shall we make a covenant with you - The wary Israelites address the cagey Gibeonites! Israelites express doubt about the "far land," so directly confront them on this lie (but not that forcefully). The rationalization for their doubt is the repeated command by God regarding cutting covenant with pagans in the Promised land... Exodus 23:32+ “You shall make no covenant with them or with their gods. (TO MAKE A COVENANT WITH THE PAGANS WAS DANGEROUS FOR IT WOULD IN EFFECT BE AGREEING WITH THEIR IDOLATROUS GODS!) Exodus 34:12+ “Watch yourself (ISRAEL BLEW THIS COMMAND IN THIS CHAPTER!) that you make no covenant with the inhabitants of the land into which you are going, or it will become a snare in your midst (NOTE RATIONALE FOR MAKING NO COVENANT = ENSNARING, EXACTLY WHAT WAS ABOUT TO TRANSPIRE!). Numbers 33:55+ (REASON CANAANITE ASSOCIATIONS WERE SPIRITUALLY DANGEROUS) ‘But if you do not drive out the inhabitants of the land from before you, then it shall come about that those whom you let remain of them will become as pricks in your eyes and as thorns in your sides, and they will trouble you in the land in which you live. Deuteronomy 7:2+ and when the LORD your God delivers them before you (AS HE HAD JERICHO AND AI) and you defeat them (AS THEY HAD DONE), then you shall (1) utterly destroy them. (2) You shall make no covenant with them and (3) show no favor to them. (NOTE THE 3 THINGS REGARDING WHICH ISRAEL WAS TO HAVE A "NO COMPROMISE POLICY"!) George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 7. And the men of Israel. Heb. ואיש ישראל ve-ish Yisraël, and the man of Israel; i. e. the elders or princes, as above. Said unto the Hivites. Heb. ‘the Hivite.’ This is the first intimation of the particular nation to which the Gibeonites belonged. In Josh. 11:19 it is stated still more expressly. Peradventure ye dwell among us. Heb. בקרבי bekirbi, ‘dwell in my midst.’ They speak, in the confidence of faith, as if they were already actual possessors and occupants, old settled inhabitants, of the region which God had covenanted to give them. And how shall we make a league with you? Seeing God has expressly forbidden our forming any such alliance, Ex. 23:31; 31; 34, 12; Deut. 7:2. They speak as acting entirely according to orders, and as having no discretion in the case; and by putting their answer into the form of a question do virtually appeal to the consciences, the innate sense of right, of these heathen people, for the propriety of their conduct in refusing. A contrary course even the Gibeonites themselves knew was not even to be thought of. Some duties are so obvious that we may unhesitatingly take it for granted that the consciences of the worst of men do really side with us in regard to them. Joshua 9:1-16 Can I Trust You? The Lord searches all hearts and understands all the intent of the thoughts. — 1 Chronicles 28:9 Today's Scripture: Joshua 9:1-16 According to lie-detection experts, “Our natural tendency is to trust people.” However, not everyone is trustworthy all the time. Signs that someone may be lying include fidgeting, lack of eye contact, and noticeable pauses in speaking. Even with these clues, experts warn that it is still quite tough to tell deceivers from honest people. Joshua needed to know if he could trust the Gibeonites. When they discovered that God wanted him to get rid of some neighboring nations (Josh. 9:24), they pretended to be from a faraway land. They arrived in worn-out tunics and patched sandals, claiming, “Our garments and our sandals have become old because of the very long journey” (v.13). The Israelites were suspicious (v.7), but they “did not ask counsel of the Lord” (v.14); and Joshua unwisely made a peace treaty with the deceivers. Protect us from deceivers, Lord, Who lie and plot to take Advantage of us and confuse Decisions we must make. —Sper A desire for discernment is God’s call to prayer. Related Resources: Easton's Bible Dictionary Hivites Fausset Bible Dictionary Hivites Hastings' Dictionary of the Bible Hivites Smith Bible Dictionary Hivites The Watson's Theological Dictionary Hivites International Standard Bible Encyclopedia Hivite Kitto Biblical Cyclopedia Hivites McClintock and Strong's Bible Encyclopedia Hivite The Jewish Encyclopedia Hivites Joshua 9:8 But they said to Joshua, "We are your servants." Then Joshua said to them, "Who are you and where do you come from?" Jos 9:11,23,25,27 Ge 9:25-26 De 20:11 1Ki 9:20,21 2Ki 10:5 Joshua 9 Resources - Multiple Sermons and Commentaries GIBEONITES SUBMIT TO SERVANTHOOD But they said to Joshua, "We are your servants ('ebed)." - The Gibeonites don't even address the doubt that they might be living near the Israelites. They take a submissive approach. The Hebrew word for servant ('ebed) is the same word used in the repeated phrase "Moses the servant of the LORD." (Josh 1:1, 13, 8:31, 33, 11:12, 12:6, etc) and typically describes an inferior party of a treaty. The Gibeonites are in essence humbling themselves before Israel, submitting or surrendering their will to the will of the Israelites. The fact that they were servants fulfilled Noah's prophecy.... So he said, “Cursed be Canaan (GIBEONITES - SEE Josh 9:23); A servant of servants He shall be to his brothers.” 26 He also said, “Blessed be the LORD, The God of Shem (ANCESTOR OF JEWS); And let Canaan be his servant. (Ge 9:25-26) Keil and Delitzsch on we are your servants - 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 … they wished for a friendly alliance, by which their territory and also full liberty would be secured to themselves Then Joshua said to them, "Who are you and where do you come from - When he should have been asking the Deity, instead he asks the deceivers Servant (05650)('ebed from 'abad = work in any sense) means a slave or bondservant, and is a title of humility for someone in a position of lower authority or stature (whether in relationship to people or to God). Slavery in Israel amounted to indentured servitude. A fellow Israelite could not be held indefinitely against his will. In fact, his time of service was limited to 6 yr (Ex 21:2). The master could be punished if evil intent against the slave was proven (Ex 21:14) or if the slave died (Ex 21:20). These types of servants held a position of honor (Ge 24:2ff; 41:12, 15:2). Summary - 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Uses of ebed in Joshua - Jos. 1:1; Jos. 1:2; Jos. 1:7; Jos. 1:13; Jos. 1:15; Jos. 5:14; Jos. 8:31; Jos. 8:33; Jos. 9:8; Jos. 9:9; Jos. 9:11; Jos. 9:23; Jos. 9:24; Jos. 10:6; Jos. 11:12; Jos. 11:15; Jos. 12:6; Jos. 13:8; Jos. 14:7; Jos. 18:7; Jos. 22:2; Jos. 22:4; Jos. 22:5; Jos. 24:17; Jos. 24:29; George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 8. We are thy servants. We are willing to make any concessions; do but grant our request, and we will submit to any terms you may see fit to propose. Fix your own conditions, even should they require us to become your tributaries and bondmen for life. They clogged their purpose with no reservations. They surrendered themselves unconditionally to the mercy of Joshua and the princes of Israel. Liberty, property, military renown, were all merged in the paramount desire for preservation from the edge of the sword. They did not appeal to the avarice of Israel, as the Shechamites and Samaritans, in after days, appealed to that of Ishmael, the son of Nehemiah, Jer. 41:8, ‘Slay us not, for we have treasures in the field, of wheat, and of barley, and of oil, and of honey;’ but they made an unlimited offering of themselves, and of their possessions, to be dealt with as Joshua might choose. ‘All that a man hath will he give for his life.’ How worthless then should any sacrifice appear, compared with the life of the soul! One thing is needful; that secured, the rest is of but little value. Who are ye? and from whence come ye? Probably this very intimation of such unconditional submission tended to excite the suspicions of Joshua, especially as they were so backward to name the country from whence they came. Joshua 9:9 They said to him, "Your servants have come from a very far country because of the fame of the LORD your God; for we have heard the report of Him and all that He did in Egypt, from a very far country: De 20:15 for: 1Ki 8:41 2Ch 6:32,33 Ne 9:5 Ps 72:19 83:18 148:13 Isa 55:5 Ac 8:7 we have heard: Jos 9:24 2:9,10 Ex 9:16 15:14 Nu 14:15 Isa 66:19 Joshua 9 Resources - Multiple Sermons and Commentaries THE FAME OF YAHWEH BROUGHT FEAR ON GIBEONITES They said to him, "Your servants have come from a very far country because of the fame (reputation - NET) of the LORD your God - They repeat the lie of being from a very far country when in fact they are only 25 miles away. Notice they do not answer Joshua's question (Who are you and where do you come from?) They continue to refer to themselves deferentially as "your servants." (which they do again in Josh 9:11 and Josh 9:24). They assiduously avoid stating their nationality or place of residence! They shift focus to the fame of the LORD your God which would have served to distract Joshua! Fame is literally "name" (shem) and in context refers Yahweh's renown or reputation (cf Dt. 10:8; 1Sa 17:45; 2Sa 6:18; 2Ki 2:24)) For we have heard (shama‘) the report of Him and all that He did in Egypt - Like Rahab they had seen the news clippings from the Canaanite Gazette some 40 years earlier and had not forgotten how a puny people group defeated a powerful Pharaoh. Dread of the Israelite God motivated them to disguise who they were, something Rahab did not do. Utley - The confession of the Gibeonite representatives (which reflected the discussions of all of the leadership) is similar to Rahab’s confession (cf. 2:9–11). It involves (1) an affirmation of YHWH’s greatness and power (2) knowledge of Israel’s supernatural victories with YHWH’s presence and help (3) an element of fear and self preservation This is also true of Rahab and all conversions HCSB on the declaration of the Gibeonites - The confession of the Gibeonites most closely resembles that of Rahab in Josh 2:9-11. Their expression of faith in God was based on God's historic acts of redemption toward His people. The Gibeonites mentioned the same acts of redemption as Rahab did—the work of God in Egypt and against Sihon and Og. George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 9. Because of the name of the Lord thy God. Because of what we have heard of that name; because of the reverence with which it has inspired us; and because we are convinced that it is above every name. They pretend to have been moved mainly by religious motives in taking this journey, which was in part doubtless true, but it was truth mixed with both falsehood and hypocrisy. This pretence, however, was one well calculated to prevail with the Israelites, for those who are guileless themselves are least suspicious of guile in others, and nothing wins more upon the simple-heartedness of good men than the appearance of piety and devotion where it was little or not at all expected. All that he did in Egypt. They artfully confine themselves to the mention of events that happened a long time ago, avoiding any allusion to those of more recent occurrence, such as the dividing of Jordan and the destruction of Jericho and Ai, as if willing to have it believed that they lived so far off that the tidings of them had not yet reached their ears. Joshua 9:10 and all that He did to the two kings of the Amorites who were beyond the Jordan, to Sihon king of Heshbon and to Og king of Bashan who was at Ashtaroth. two kings: Nu 21:24-35 De 2:30-37 3:1-7 Ashtaroth: Jos 12:4 De 1:4 1Ch 6:71 Joshua 9 Resources - Multiple Sermons and Commentaries REPORTS FROM EAST OF THE JORDAN ALSO CAUSED FEAR and all that He did to the two kings of the Amorites who were beyond the Jordan, to Sihon king of Heshbon and to Og king of Bashan who was at Ashtaroth - Notice that the Gibeonites do not mention Israel's victories over Jericho and Ai which is a smart move, for had they mentioned these cities the Israelites would have been suspicious. It would had suggested that the Gibeonites lived closer than they claimed and were among the tribes that Israel was to utterly destroy and definitely not to cut covenant! Ashtaroth in some contexts referred the Canaanite female goddess of fertility (Jdg 2:13, 10:6; 1Sa 7:3, 7:4, 12:10, 31:10; 1Ki 11:5,33; 2Ki 23:13) and in other contexts it referred to a city (Dt. 1:4; Jos. 9:10, 12:4, 13:12,13:31; 1Chr. 6:71). In this passage it refers to east of the Jordan, in the area that was allotted to Manasseh. Undoubtedly it was a city that was named for the fertility goddess (cf Ashterah and Astarte; see Fertility Worship of the Ancient Near East). Related Resources: Easton's Bible Dictionary Ashtaroth Fausset Bible Dictionary Ashtaroth Hastings' Dictionary of the Bible Ashtaroth Smith Bible Dictionary Ashtaroth Watson's Theological Dictionary Ashtaroth International Standard Bible Encyclopedia Ashtaroth Kitto Biblical Cyclopedia Ashtaroth McClintock and Strong's Bible Encyclopedia Ashtaroth The Jewish Encyclopedia Ashtaroth Joshua 9:11 "So our elders and all the inhabitants of our country spoke to us, saying, 'Take provisions in your hand for the journey, and go to meet them and say to them, "We are your servants; now then, make a covenant with us."' our elders: Es 8:17 Take: Jos 1:11 Mt 10:9,10 Lu 9:3 in your hand, Ge 43:12 We are your servants: Jos 9:8 Es 8:17 Joshua 9 Resources - Multiple Sermons and Commentaries GIBEONITES SPIN A LIE So our elders and all the inhabitants of our country spoke to us - Note there is not evidence that Gibeon was ruled by a king but by elders. Saying, 'Take provisions in your hand for the journey, and go to meet them and say to them, "We are your servants ('ebed); now then, make (karath) a covenant (berit/berith/beriyth) with us - They spin their tale. Their story is a total fabrication calculated to catch the Israelites and convince them to cut a covenant with them. Take provisions would be what was expected for a long journey. The declaration that they are their servants is a sly move to keep the Israelites from thinking they had any hostile intent. Mattoon - They wanted Joshua to make an agreement quickly lest they be discovered. Be careful about making rash decisions before you have a chance to investigate a matter. George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 11. Wherefore our elders.—spake to us. Another evidence that they did not live under a kingly but a popular form of government. Go to meet them. Had they deferred till the Israelites came to the gates of their cities, it would have been too late; their yielding themselves up would have been of no avail. So the way to avoid a judgment is to meet it by repentance. Sinners should imitate the example of these Gibeonites, and while God, who is coming to make war against them, ‘is yet a great way off, should send an ambassage and desire conditions of peace.’ We have as clear evidence of God’s determination to destroy all the ungodly, as the Gibeonites had of his purpose to root out the Canaanites. Let us learn then of these heathens; learn to come to Jesus ere it be too late. Let us not stay till besieged by sickness and death. Nor let us come covering our design with falsehoods, but confessing the whole truth. In the old and tattered garments of our native vileness we may come. Christ, the true Joshua, will receive us and make with us a league of life and peace; but let us come saying at first as they did after their imposture was discovered, ‘Behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do.’ Joshua 9:12 "This our bread was warm when we took it for our provisions out of our houses on the day that we left to come to you; but now behold, it is dry and has become crumbled. our bread: Jos 9:4,5 Joshua 9 Resources - Multiple Sermons and Commentaries ANOTHER LIE "THICKENS THE PLOT!" This our bread was warm when we took it for our provisions out of our houses on the day that we left to come to you; but now behold, it is dry and has become crumbled - The lies of the Gibeonites thicken the plot (A situation or set of circumstances has become more complex, mysterious, interesting, or difficult to understand.) Joshua 9:13 "These wineskins which we filled were new, and behold, they are torn; and these our clothes and our sandals are worn out because of the very long journey." Joshua 9 Resources - Multiple Sermons and Commentaries THE RUSE CONTINUES WITH WORN OUT WINESKINS These wineskins which we filled were new, and behold, they are torn; and these our clothes and our sandals are worn out because of the very long journey - Wineskins are made of leather and when new are flexible and can be distended with liquid. For wineskins to go from new to old would suggest a lengthy journey that may have taken weeks or months. The Gibeonites are extremely crafty! Joshua 9:14 So the men of Israel took some of their provisions, and did not ask for the counsel of the LORD. did not ask Ex 28:30 Nu 27:21 Jdg 1:1 Jdg 20:18,28 1Sa 14:18,19 22:10 23:9-12 1Sa 30:7,8 2Sa 2:1 5:19 1Ch 10:13,14 Ezr 8:21 Pr 3:5,6 Isa 30:1,2 Jas 1:5 Joshua 9 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 28:30 “You shall put in the breastpiece of judgment the Urim and Thummim, and they shall be over Aaron’s heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually. Numbers 27:21+ (THIS IS WHAT THEY SHOULD HAVE DONE!) “Moreover, he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD. At his command they shall go out and at his command they shall come in, both he and the sons of Israel with him, even all the congregation.” Isaiah 30:1-2 (HOW TRUE THIS WAS OF JOSHUA AND THE LEADERS) Woe to the rebellious children,” declares the LORD, “Who execute a plan, but not Mine, And make an alliance, but not of My Spirit, In order to add sin to sin; 2 Who proceed down to Egypt Without consulting Me, To take refuge in the safety of Pharaoh And to seek shelter in the shadow of Egypt! James 4:2+ You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. DECISIONS WITHOUT PRAYER CAN HAVE COSTLY CONSEQUENCES How do you spell "trouble?" "N-O P-R-A-Y-E-R!" This is a timeless principle for every follower of Jesus! May the Spirit enable us to pray (present imperative see our need to depend on the Holy Spirit to obey) without ceasing (1Th 5:17+) So the men of Israel took some of their provisions - NLT = "So the Israelites examined their food." NET Note adds "This probably means they tasted some of the food to make sure it was stale." Note that there is no mention of Joshua n these initial negotiations. Joshua and the men of Israel trusted in their sight, what they could hear, see and taste, walking by sight and not by faith or by prayer (cf 2Co 5:7). Our prayerlessness destroys our discernment. -- Rod Mattoon They needed to read James' NT exhortation "But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.." (James 1:5+) And did not ask for the counsel of the LORD - Literally the Hebrew says "but they did not ask the mouth of the LORD." In other words they did not seek the Lord's will and wisdom. One would think after the "Ai - Part 1" Debacle (Joshua 7:4-5), Joshua and the elders would have become dedicated prayer warriors to guide their physical wars. But sadly that was not to be the case. It is interesting that this passage is one of the few where failure to pray is actually called out. THOUGHT - Beware and be wary of making big (even little) decisions without taking it to the Lord in prayer! The consequences can be serious and lasting (as in this case). We are all guilty of doing many things without consulting God, but this chapter is a good reminder to ramp up our prayers to our Father for His guidance and wisdom. Recall Paul's wise words to the saints at Corinth... 1 Corinthians 10:6, 11+ Now these things happened as examples for us, so that we would not crave evil things as they also craved.....11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. Rash decisions and commitments can have untoward consequences. "Take it to the Lord in prayer" is a good motto! As
Josué 9
Utley has an interesting note - “so the men of Israel took some of their provisions, and did not ask the counsel of the LORD” In the MT the phrase “of Israel” is missing. The implication is that we are not sure which men took these provisions. Some say it was the Gibeonites, who showed the Israelites their provisions to prove their point. Others say it was the men of Israel who took these provisions. Possibly, the reason that Israel took these provisions was (1) to eat the bread, which would have signified a covenant (e.g., Gen. 31:54) or (2) to sample them (NJB) to see if they were old. It is interesting that they based their decision on physical evidence without asking the Lord (usually by Urim and Thummim, cf. Num. 27:21; also note the VERB is a technical term for counseling with YHWH, cf. Isa. 30:2; 65:). Matthew
Josué 9
Utley adds that "Oathtaking was a very serious matter to the Jews (cf. Lev. 27 and 2Sa 1:1–14 for a very specific reference to this account) because it involved a promise in YHWH’s name (cf. v. 9). Joshua 9:21 The leaders said to them, "Let them live." So they became hewers of wood and drawers of water for the whole congregation, just as the leaders had spoken to them. let them: Jos 9:23,27 De 29:11 2Ch 2:17,18 as the leaders: Jos 9:15 Joshua 9 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 29:11 (THIS PASSAGE IMPLIES ALIENS IN ISRAEL HAD CERTAIN ROLES TO FILL) your little ones, your wives, and the alien who is within your camps, from the one who chops your wood to the one who draws your water, Deuteronomy 20:11 “If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you. DECISION: LET THEM LIVE! The leaders said to them, "Let them live." - The leaders in Israel stood firm and would not let the people avenge the deception of the Gibeonites in making the covenant. A covenant under false pretenses was still a solemn, binding agreement before Yahweh. The leaders held fast. So they became hewers of wood and drawers of water for the whole congregation, just as the leaders had spoken to them - While Israel could not kill the Gibeonites they could justifiably make them their servants performing menial labor which would give Israel some degree of control over them. Of course they were still pagan idolaters and could potentially be a spiritual snare for the Israelites (which is why God wanted to utterly destroy them in the first place.) This reminds me of the old saying that used to be on our refrigerator door - "When life gives you lemons, make lemonade!" Matthews - The penalty for the Gibeonites is subservience to the Israelite community (cf. 9:27); however, as resident aliens, they are accepted participants in the covenant (Deut. 29:11).(Joshua Teach the Text Commentary) Utley They became servants (the phrase, “hewers of wood and drawers of water” can be metaphorical of menial service [i.e., Deut. 29:11] or literal because this is exactly the tasks the Gibeonites performed) of all the tribes and for the tabernacle (cf. v. 27). George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 21. And the princes said unto them. Rather ‘said concerning them,’ as the original for ‘unto’ often signifies. See on Gen. 20:2. Let them be hewers of wood and drawers of water. Let them be taken at their word, v. 8, and made public servants, to be employed in the most menial offices and drudgeries which the service of the sanctuary might require. The expression is proverbial for the lowest and most servile employments of whatever kind, as appears from Deut. 29:10, 11, where Moses thus recites the order of the different classes of the people, ‘Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood, unto the drawer of thy water.’ Unto all the congregation. To all the congregation considered as one great worshipping body, whose religious rites were concentrated at one place, and not to all the several families in their private capacity, as residing in their tents. They were to be made public and not private servants. According as the princes had promised them. Rather, Heb. ‘had purposed, ordained, fixed upon concerning them;’ that is, in a previous consultation. The whole verse, however, as it stands in the original, is exceedingly intricate, and commentators are very much divided as to its true construction. It would seem from the next verse that nothing had as yet been said directly to the Gibeonites. Joshua 9:22 Then Joshua called for them and spoke to them, saying, "Why have you deceived us, saying, 'We are very far from you,' when you are living within our land? Why have you deceived us: Ge 3:13,14 27:35,36,41-45 29:25 2Co 11:3 We are: Jos 9:6,9,10 when you are living within our land: Jos 9:16 Joshua 9 Resources - Multiple Sermons and Commentaries JOSHUA ACKNOWLEDGES HE HAS BEEN HOODWINKED Hoodwinked (note) means to deceive by false appearances. Then Joshua called for them and spoke to them, saying, "Why have you deceived us, saying, 'We are very far from you,' when you are living within our land - One has to be surprised by Joshua's question. He knew that the fate of the Gibeonites was divinely sanctioned genocide. Utley deceived” This VERB’S (Piel PERFECT) basic meaning is “to deal treacherously with deceit.” It is used in 1. Gen. 29:25—Laban and Jacob 2. Josh. 9:22—Gibeonites and Joshua 3. 1 Sam. 28:12—Saul and the witch of Endor 4. 2 Sam. 19:26—Shimei and Mephibosheth 5. Prov. 26:19—man and neighbor Matthew Henry's Concise Commentary - Verses 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. George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 22. Wherefore have ye beguiled us? The mode of their treatment having been previously resolved upon in a council of the elders or princes of the nation, Joshua now summons them into his presence and acquaints them with the result. ‘He does not load them with 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 ye 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.’ Henry. Joshua 9:23 "Now therefore, you are cursed, and you shall never cease being slaves, both hewers of wood and drawers of water for the house of my God." Ge 9:25,26 Lev 27:28,29 cursed: This may refer to the original curse pronounced against the descendants of Canaan: both 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 9:21,27 Joshua 9 Resources - Multiple Sermons and Commentaries GIBEONITES CURSED TO BE SLAVES Now therefore, you (plural) are cursed (arar; Lxx = epikataratos), and you shall never cease being slaves, both hewers of wood and drawers of water for the house of my God - Note the curse is neverending! While they were cursed, they were servants in duties related to the house of God (the tabernacle at this time). As noted earlier, this in a sense fulfilled Ge 9:25-26 So he said, “Cursed be Canaan; A servant of servants He shall be to his brothers.” 26 He also said, “Blessed be the LORD, The God of Shem; And let Canaan be his servant. (Genesis 9:25-26) Campbell - So the very thing the Gibeonites hoped to attain they lost. They desperately wanted to remain free men; in the end they became slaves. But the curse became a blessing. It was on behalf of the Gibeonites that God worked a great miracle (cf. Joshua 10:10–14)(ED: CF Romans 8:28!!!). Later the tabernacle was pitched at Gibeon (2 Chr 1:3); still later some Gibeonites helped Nehemiah rebuild Jerusalem’s wall (Neh. 3:7). Such is the grace of God. He is still able to turn a curse into a blessing. Though it is usually true that the natural consequences of sin must run their course, the grace of God can not only forgive but also overrule mistakes and often bring blessings out of sins and failures. (The Bible Knowledge Commentary Old Testament or Here) Hubbard - the curse destines the Hivites to support the worship of Yahweh with a steady supply of wood for sacrificial fires and water for ritual washing. That is the penalty they bear for their perfidy, but again it beats the alternative! From another angle, to work at the sanctuary represents something of a promotion—from great distance from Yahweh to close proximity to his presence. Surely, there are blessings to be had from working up close and personal with him (cf. the case of Obed-Edom [2Sa 6:11]). (Joshua NIV Application Commentary) Utley both hewers of wood and drawers of water for the house of my God” From the immediate context it is uncertain whether these people would be servants of the whole congregation (cf. v. 21), or simply of the sanctuary (cf. v. 23). It does become obvious that they will become the lowest servants of the community. Some have related this account to Noah’s cursing of Canaan (cf. Gen. 9:25), but the Hivites have no relationship at all to Ham. It is also interesting that this same group may have become the “Nethinim” (Ezra 2:43; 7:7, 24; 8:20); they have foreign names and are assigned the most menial tasks in the Temple. One way to try to minimize the influence of these Canaanites was to put them in the service of the tabernacle where they would be exposed to the worship of YHWH. These tasks were usually assigned to women (e.g., 2 Sam. 3:29; Jer. 50:37), therefore, they may have functioned as a means of humiliation, as well as servitude (cf. Deut. 29:11).