Joshua Chapter 9
The Gibeonite Deception
A. Two different strategies of attack against Israel
1. (Joshua 9:1–2) The southern kings gather together against Israel
Scripture (NKJV):
“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”:
News of Israel’s victories traveled rapidly throughout Canaan. These were not small or hidden events. The miraculous fall of Jericho and the complete destruction of Ai revealed unmistakably that the God of Israel was fighting for His people. The kings of Canaan, reigning in the hill country, lowlands, and coastal plains all the way to Lebanon, heard of these events and knew the threat was coming closer. They had every reason to be afraid, yet rather than repent or submit to the God of Israel, they hardened their hearts in rebellion. Their response contrasts with Rahab’s faith in Joshua chapter 2, for she had also “heard” but chose belief rather than defiance.
b. “They gathered together to fight with Joshua and Israel with one accord”:
This was a unified, frontal military strategy. Instead of waiting to be conquered one by one, six Canaanite nations formed an alliance—the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites. They decided to meet Israel on the battlefield in open combat. It is significant that their unity was driven not by righteousness or truth, but by mutual hatred of God’s people and resistance against His declared will. Throughout Scripture, ungodly alliances are often formed in opposition to the Lord and His purposes, as illustrated in Psalm 2:1–3, “Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed…” Though they gathered “with one accord,” it was in a united rebellion that would ultimately fail, for no alliance can prevail against the plans of God.
2. (Joshua 9:3–6) The Gibeonites approach Joshua and Israel in another way
Scripture (NKJV):
“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”:
Unlike the southern Canaanite kings who chose a direct military confrontation, the Gibeonites adopted a different strategy—deception. They recognized that Israel had victory not because of superior numbers or tactics, but because the God of Israel fought for them. Knowing they could not defeat Israel in battle, they turned to deception to secure survival. God had clearly commanded Israel not to make covenants with the inhabitants of Canaan, as seen in Exodus 23:23–24, “For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off. You shall not bow down to their gods, nor serve them…” The Gibeonites were fully aware of this and created a plan to manipulate Israel into disobedience. Their strategy reflects subtle warfare—what could not be achieved by strength, they sought to achieve through falsehood.
b. “They worked craftily”: The methods of deception
Their deception was deliberate, detailed, and convincing. The text emphasizes the evidence they presented:
“Old sacks… old wineskins torn and mended”: Designed to suggest a long journey from a distant land.
“Old and patched sandals… old garments”: Clothing worn and weathered to make their story believable.
“All the bread of their provision was dry and moldy”: An intentional display of decay, offered as physical proof.
Their approach involved more than just lying with words—they engineered visual and tangible evidence to support their false narrative. They pretended to be ambassadors, a role that typically required diplomacy, humility, and sincerity. Here, it was a mask for manipulation. Satan uses the same tactics in spiritual warfare—subtlety, false appearances, and half-truths—as seen in 2 Corinthians 11:14, “For Satan himself transforms himself into an angel of light.”
c. “From a far country”: The core lie
Beyond their props, the foundation of their scheme was a bold and direct lie. They claimed to be from a distant land, outside the borders of Canaan, to qualify under the allowances in the Law for peace with distant nations (Deuteronomy 20:10–15). But Gibeon was only about 20 miles from Gilgal. Their deception was strategic—if they could convince Joshua that they were from afar, Israel might feel justified in making a covenant with them. Their physical appearance and supplies simply reinforced this lie.
This moment serves as a warning about decisions made without seeking the Lord, as we will see in the verses that follow. It also shows that the greatest threat to God’s people is not always external warfare but internal compromise through deception.
B. How Joshua and the leaders of Israel were deceived
1. (Joshua 9:7–13) The Gibeonites explain their story to Joshua and the leaders of Israel
Scripture (NKJV):
“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”:
The Gibeonites continued their deception with confidence and consistency. Though Israel suspected the possibility of a local origin—“Perhaps you dwell among us”—the Gibeonites insisted otherwise. Their answer was not only a denial but wrapped in pious language acknowledging Israel’s God: “because of the name of the Lord your God; for we have heard of His fame.”
Although they were lying, they demonstrated an important truth—they feared the Lord and recognized His power. They had heard of His mighty acts in Egypt and how He delivered Israel from Sihon and Og. Notice, however, they did not mention Jericho or Ai. This was intentional; if they claimed to be from a distant land, they would not yet know about the most recent victories. Their deception was strategic, calculated, and persuasive.
Their words are similar to Rahab’s in Joshua 2:9–11, acknowledging the power of Israel’s God, yet unlike Rahab, they did not come with open repentance and honesty, but with flattery and manipulation.
b. The false evidence is strengthened by emotional appeal:
The Gibeonites reinforced their story with visible, physical proof—dry moldy bread, torn wineskins, worn-out sandals, and garments. These items were intentionally prepared to support their claim of a “very long journey.” They appealed not only to reason but to emotion and sympathy. Their posture of humility—“We are your servants”—was not sincere obedience to God but a tactic to compel Joshua into covenant without suspicion.
Their approach teaches an important lesson: deception often comes cloaked in humility, spirituality, and apparent sincerity. They mentioned God’s name and His works, but only to manipulate. It is possible to speak religious words and still not possess true faith.
c. Joshua and the leaders hesitated—but did not seek the Lord:
Israel’s leaders initially responded with caution—“Perhaps you dwell among us.” They asked the right question but did not pursue the right process. Instead of seeking the Lord through the priest and the Urim and Thummim, they relied on human reasoning and outward appearances. This failure to seek the Lord will be highlighted in the next verse (Joshua 9:14).
This passage is a warning for believers: spiritual deception is most dangerous when it appears humble, reasonable, and religious. The enemy often mixes truth with lies, appeals to emotion, and pressures us to make decisions quickly—without prayer or consultation with God’s Word.
2. (Joshua 9:14–15) Joshua and the leaders of Israel accept the deception of the Gibeonites
Scripture (NKJV):
“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”:
This is the central failure of the passage. The Gibeonites’ deception was clever, but the true reason it succeeded was not their craftiness—it was Israel’s prayerlessness. Joshua and the leaders examined the evidence, questioned the messengers, and discussed the matter among themselves, but they did not seek the Lord’s guidance. They had direct access to God through the high priest and the Urim and Thummim, yet they neglected to use it. This stands in contrast to Joshua’s normal pattern of leadership in previous chapters, where he sought the Lord before acting.
This is often how spiritual deception succeeds—not because the lie is unbeatable, but because God’s people fail to ask Him for wisdom. Proverbs 3:5–6 reminds us, “Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.”
b. “Then the men of Israel took some of their provisions”:
Israel carefully inspected the physical evidence. They looked at the moldy bread, felt the worn-out wineskins, and examined the patched sandals and garments. Based on what they could see, smell, taste, and touch, they made a decision. But this was precisely the problem—they trusted their senses instead of trusting the Lord. They walked by sight, not by faith.
Their approach was logical, but it was not spiritual. God had already warned them not to make covenants with the inhabitants of the land. If they had paused long enough to ask God, He would have exposed the lie. But like many believers today, they moved ahead in confidence based on human reasoning rather than divine direction. The question confronts us: How many of our own troubles come from the same mistake—“they did not ask counsel of the Lord”?
c. “So Joshua made peace with them… and the rulers of the congregation swore to them”:
Believing the Gibeonites were from a distant land, Joshua and the leaders entered into a covenant of peace. According to Deuteronomy 20:10–15, Israel was allowed to make peace treaties with nations far away, but not with the peoples of Canaan. By failing to inquire of the Lord, they entered into a binding oath that could not be broken without sin. Even though the covenant was made under deception, it was still a covenant made in the Lord’s name—and would later bring consequences if violated (2 Samuel 21:1–2).
This moment is a solemn reminder of the weight of our words and commitments made before God. Israel acted with sincerity, but sincerity without obedience still leads to error. Future consequences will unfold, but at this point the covenant is sealed, and the mistake is irreversible.
C. The deception of the Gibeonites uncovered and dealt with
1. (Joshua 9:16–20) Joshua and the leaders discover the deception but honor their oath
Scripture (NKJV):
“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. “All the congregation complained against the rulers”:
Within three days, the truth came out—Israel discovered that the Gibeonites were not from far away, but were neighbors living within the land God had given Israel. The people were angry with their leaders for being deceived and for binding the nation to a treaty God had forbidden. Yet, even under the pressure of public outrage, the rulers chose to do what was right before God rather than what was popular with the people. They understood that one sin—breaking an oath sworn in the name of the Lord—must not be used to correct another sin—making the oath without seeking the Lord.
This demonstrated spiritual maturity. They refused to allow sin to multiply simply for the sake of saving face or regaining the favor of the people.
b. “We have sworn to them by the Lord God of Israel; now therefore, we may not touch them”:
Their response shows a high regard for the sanctity of an oath made before God. Even though the covenant was made under false pretenses, it was still made “by the Lord God of Israel,” and therefore must be kept. This reflects the principle found in Psalm 15:4, “…He honors those who fear the Lord; He who swears to his own hurt and does not change.”
It is a mark of godliness to keep one’s word, even when it becomes difficult or costly. The leaders did not entertain breaking the covenant as an option. Their answer was resolute: “We may not touch them.” This was not up for debate. Truth and integrity mattered more than convenience or reputation.
c. “Because of the oath which we swore to them”: the long-term consequences of breaking covenant
The seriousness of keeping this oath is emphasized by what happened centuries later. King Saul, in misguided zeal, violated this covenant and attacked the Gibeonites. As a result, God brought judgment upon Israel. 2 Samuel 21:1 says, “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.’”
This demonstrates how seriously God regards vows made in His name. Even when a covenant is made foolishly, God still expects His people to honor their commitments. To break such an oath invites His discipline. Israel’s leaders in Joshua’s day understood this, and their obedience here prevented greater judgment from falling upon the nation.
2. (Joshua 9:21–27) A glorious punishment for the Gibeonites: Joshua makes them servants to the Lord
Scripture (NKJV):
“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”:
Because of the covenant made in the name of the Lord, Joshua could not kill the Gibeonites. However, he could determine their role within Israel. Their punishment was not death, but servitude. Joshua appointed them to serve in lowly yet sacred tasks—cutting wood for the altar’s fire and carrying water for the service of the tabernacle. These were humble, laborious roles, yet they placed the Gibeonites near the presence of the Lord. In judgment, God still showed them mercy and brought them close to His worship.
b. “Here we are, in your hands; do with us as it seems good and right to do to us”:
The response of the Gibeonites is marked by humility and submission. They did not argue, resist, or complain. They accepted their guilt and surrendered to Joshua’s judgment. They were content to live, even if that life was one of servitude. Their attitude reflects the heart seen 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.”
Their love for life under the God of Israel—even in lowly service—was greater than any desire to return to their former life under pagan gods. They were not weak men; Joshua 10:2 says Gibeon was a great city and all its men were mighty. Their submission was not weakness but wisdom, rooted in reverence for the God of Israel.
c. “Because your servants were clearly told…we were very much afraid for our lives”:
The Gibeonites confessed their motives openly. They knew God had commanded Moses to give Israel the land and destroy its inhabitants. They believed the word of God and acted accordingly—even if through deception. Their fear led them to seek mercy rather than fight against the Lord and perish. In this, their faith resembles Rahab’s (Joshua 2). Both Rahab and the Gibeonites were sinners—Rahab was a harlot, the Gibeonites were liars—yet both believed God’s word and sought mercy from Him and His people.
Their story raises a question for believers today: Do we share this heart of humble willingness to serve God in any capacity, no matter how small, if it means being near Him?
d. The legacy of the Gibeonites—God’s grace beyond failure
Though they entered by deception, once they came under the covenant of Israel, God used them in remarkable ways:
They became servants of the tabernacle, assisting Israel’s worship.
Gibeon became a priestly city—the ark of the covenant remained there during the days of David and Solomon (1 Chronicles 16:39–40; 21:29).
One of David’s mighty men, Ishmaiah the Gibeonite, was from their people (1 Chronicles 12:4).
God appeared to Solomon at Gibeon (1 Kings 3:4–5), the place where they served.
Gibeonites helped rebuild the walls of Jerusalem under Nehemiah (Nehemiah 3:7; 7:25).
Prophets arose from Gibeon, such as Hananiah (Jeremiah 28:1).
These are powerful examples of how God can redeem sinners who come to Him in humility. From deceivers, they became servants. From servants, they became part of the worship of God. From outsiders, they were brought near.
