Now all the kings
The phrase "Now all the kings" introduces a collective response from the regional powers. In the Hebrew text, the word for "kings" is "מְלָכִים" (melachim), which signifies rulers or leaders with authority over specific territories. This highlights the political structure of Canaan, where multiple city-states were governed by their respective kings. The unification of these kings against Israel underscores the perceived threat that Israel posed, as they had already witnessed the miraculous victories of the Israelites under Joshua's leadership.

west of the Jordan
This geographical marker, "west of the Jordan," situates the narrative in the land of Canaan, which was the Promised Land for the Israelites. The Jordan River served as a significant boundary, both physically and symbolically, representing the transition from the wilderness wanderings to the inheritance of the land God promised to Abraham and his descendants. The crossing of the Jordan by the Israelites was a pivotal moment, marking the beginning of the conquest of Canaan.

in the hill country
The "hill country" refers to the central mountainous region of Canaan. This area was known for its rugged terrain and strategic military advantage. Historically, the hill country was a place of refuge and strength, often difficult for invading armies to conquer. The mention of this region indicates the strategic importance of the land that the Israelites were to inherit.

in the foothills
The "foothills," or "Shephelah" in Hebrew, describe the lowland region between the hill country and the coastal plains. This area was agriculturally rich and served as a buffer zone between the highlands and the coastal areas. The Shephelah was often a contested region due to its fertile land and strategic location.

along the entire coast of the Great Sea
The "Great Sea" refers to the Mediterranean Sea, which bordered the western edge of Canaan. The coastal region was home to various peoples and was a hub of trade and cultural exchange. Control of the coast meant access to maritime trade routes and economic prosperity.

as far as Lebanon
"As far as Lebanon" extends the geographical scope northward, indicating the vast area influenced by the events in Canaan. Lebanon, known for its majestic cedar trees, was a region of great natural resources and beauty. This phrase emphasizes the widespread impact of Israel's presence in the land.

the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites
These names represent the various ethnic groups inhabiting Canaan. Each group had its own culture, religion, and political structure. The Hittites were known for their advanced civilization and military prowess. The Amorites were a prominent people in the ancient Near East, often associated with strength and resilience. The Canaanites were the general inhabitants of the land, known for their idolatrous practices. The Perizzites were a rural people, living in unwalled villages. The Hivites were known for their cunning, as later demonstrated in their deceptive treaty with Israel. The Jebusites inhabited Jerusalem, a city that would later become the political and spiritual center of Israel.

heard about this
The phrase "heard about this" indicates the widespread dissemination of news regarding Israel's victories and the miraculous events surrounding their journey. The Hebrew word "שָׁמַע" (shama) implies not just hearing, but understanding and responding to the information. The kings' reaction to what they heard set the stage for the subsequent alliances and conflicts, as they sought to resist the advancing Israelites. This highlights the power of God's actions through Israel, which reverberated throughout the region, instilling both fear and a sense of urgency among the Canaanite kings.

they came together
This phrase indicates a coalition or alliance formed by various groups. In the Hebrew text, the word used here is "וַיִּתְקַבְּצוּ" (vayitkabbetsu), which conveys the idea of gathering or assembling. Historically, this reflects the common practice of city-states in Canaan banding together to confront a common threat. Theologically, it underscores the unity of opposition against God's people, a theme seen throughout Scripture where the forces of the world unite against the divine plan.

to wage war
The Hebrew root for "wage war" is "לַחֲמוֹ" (lachamo), which means to fight or engage in battle. This phrase highlights the aggressive intent of the Canaanite kings. It is not merely a defensive posture but an active decision to confront and attempt to destroy the Israelites. This reflects the spiritual reality of the Christian life, where believers are often engaged in spiritual warfare against the forces of darkness, as described in Ephesians 6:12.

against Joshua
Joshua, whose name in Hebrew is "יְהוֹשֻׁעַ" (Yehoshua), meaning "The LORD is salvation," is a type of Christ in the Old Testament. The opposition against Joshua symbolizes the opposition against God's appointed leader and, by extension, against God's salvation plan. Historically, Joshua was a formidable military leader, and his leadership was a direct threat to the Canaanite kings. Spiritually, this reflects the opposition that Christ and His followers face from the world.

and Israel
Israel, in this context, refers to the nation chosen by God to inherit the Promised Land. The Hebrew word "יִשְׂרָאֵל" (Yisrael) means "God prevails" or "He struggles with God." This phrase emphasizes the collective identity of the people of God, who are often targeted by the world due to their covenant relationship with the Lord. Historically, Israel's presence in Canaan was a fulfillment of God's promise to Abraham, and their journey was marked by divine intervention and guidance. Spiritually, it reminds believers of their identity as God's people, set apart and often opposed by the world, yet assured of victory through God's promises.

But the people of Gibeon
The mention of "the people of Gibeon" introduces us to a group of Canaanites who were inhabitants of a significant city-state in the region. Gibeon was a large, fortified city, and its people were known for their wisdom and cunning. The Hebrew root for Gibeon, "גִּבְעוֹן" (Giv'on), suggests a place of elevation or a hill, indicating its strategic location. Historically, Gibeon was a prominent city, and its people were Hivites, one of the Canaanite tribes. The Gibeonites' decision to act upon the news of Israel's conquests reflects their awareness and shrewdness in dealing with the threat posed by the Israelites.

having heard
The phrase "having heard" underscores the impact of Joshua's military campaigns on the surrounding nations. The Hebrew word "שָׁמַע" (shama) implies not just hearing but understanding and responding to the information. This indicates that the Gibeonites were not only aware of the events but also comprehended the implications for their own survival. The news of Israel's victories spread quickly, instilling fear and prompting strategic responses from neighboring cities.

what Joshua had done
This phrase highlights the actions and leadership of Joshua, the successor of Moses, who was divinely appointed to lead the Israelites into the Promised Land. The Hebrew name "יְהוֹשֻׁעַ" (Yehoshua) means "Yahweh is salvation," reflecting his role as a deliverer for Israel. Joshua's military achievements were not merely human endeavors but were seen as acts of divine intervention and fulfillment of God's promises to Israel. His reputation as a formidable leader was well-known among the Canaanite cities.

to Jericho and Ai
The reference to "Jericho and Ai" serves as a reminder of the miraculous victories that God granted Israel. Jericho, with its formidable walls, fell not by conventional warfare but through divine intervention, as described in Joshua 6. Ai, though initially a site of defeat due to Israel's disobedience, was later conquered through strategic planning and obedience to God's instructions (Joshua 7-8). These victories demonstrated God's power and faithfulness, instilling fear in the hearts of the Canaanite inhabitants. The Gibeonites, recognizing the fate of these cities, sought to avoid a similar destruction by seeking peace with Israel.

acted deceptively
The Hebrew root for "deceptively" is "רָמָה" (ramah), which means to beguile or deceive. This word choice highlights the cunning and craftiness of the Gibeonites. In the broader biblical context, deception is often associated with a lack of faith or trust in God's provision and protection. The Gibeonites' actions reflect a worldly wisdom that relies on human cunning rather than divine guidance. This serves as a reminder of the importance of seeking God's wisdom and discernment in all our dealings.

they set out as envoys
The term "envoys" suggests a diplomatic mission, which in ancient Near Eastern culture was a common practice for establishing treaties or alliances. The Gibeonites' decision to present themselves as envoys indicates their understanding of the political landscape and their desire to secure peace through subterfuge. This phrase underscores the lengths to which they were willing to go to ensure their survival, highlighting the theme of self-preservation that runs throughout the narrative.

took worn-out sacks on their donkeys
The image of "worn-out sacks" conveys a sense of poverty and long travel, intended to deceive the Israelites into believing the Gibeonites had come from a distant land. In the ancient world, the condition of one's belongings often reflected their journey and status. This detail emphasizes the Gibeonites' strategic planning and attention to detail in their ruse. It also serves as a metaphor for the spiritual state of those who rely on deception rather than truth.

and old wineskins, cracked and mended
Wineskins in biblical times were made from animal hides and would become brittle and cracked with age. The mention of "cracked and mended" wineskins further supports the Gibeonites' pretense of having traveled a great distance. This imagery can be seen as a symbol of the fragility and imperfection of human efforts when they are not aligned with God's will. It reminds believers of the importance of integrity and the dangers of relying on appearances rather than substance.

They put worn-out sacks
The phrase "worn-out sacks" signifies a deliberate attempt to deceive. In the Hebrew context, the word for "worn-out" (בָּלוֹת, balot) implies something that has been used to the point of exhaustion. This imagery of worn-out sacks suggests a strategic plan by the Gibeonites to appear as if they had traveled from a distant land. The use of such items reflects a common practice in ancient times where travelers would carry their provisions in sacks. The Gibeonites' choice to use worn-out sacks was a calculated move to gain sympathy and trust from the Israelites, highlighting the theme of deception and the lengths to which people will go to protect themselves.

on their donkeys
Donkeys were a common mode of transportation and beasts of burden in the ancient Near East. The mention of donkeys here underscores the authenticity of the Gibeonites' ruse. In biblical times, donkeys were often associated with peace and humility, contrasting with horses, which were symbols of war. The use of donkeys by the Gibeonites could symbolize their peaceful intentions, albeit under false pretenses. This detail adds to the narrative's depth, showing how appearances can be deceiving and how the Israelites were misled by what seemed to be a humble delegation.

and old wineskins
Wineskins were essential for storing and transporting liquids, particularly wine, in ancient times. The term "old" (נִקְרָעִים, niqra'im) suggests that these wineskins were not only aged but also worn to the point of being unreliable. The Gibeonites' use of old wineskins was another element of their deception, as it would have been expected that travelers from afar would have such worn provisions. This choice reflects the broader biblical theme of the new versus the old, where new wineskins are needed for new wine, as Jesus later teaches in the New Testament. Here, the old wineskins symbolize the outdated and deceptive practices of the Gibeonites.

cracked and mended
The description "cracked and mended" (מְבֻקָּעִים וּמְצֻרָּפִים, mebuqa'im u'metzurafim) paints a vivid picture of the wineskins' condition, emphasizing their age and the care taken to repair them. This detail highlights the Gibeonites' thoroughness in their deception, as they not only used old items but also ensured they appeared to have been used and repaired over time. The act of mending suggests a resourcefulness and determination to survive, which can be seen as both a negative trait, in terms of deceit, and a positive one, in terms of perseverance. This duality invites reflection on the nature of human actions and the motivations behind them, encouraging believers to seek wisdom and discernment in their own lives.

They went to Joshua
The phrase "They went to Joshua" indicates a deliberate action by the Gibeonites, who sought out the leader of Israel. Joshua, whose name in Hebrew, Yehoshua, means "The LORD is salvation," is a central figure in the conquest of Canaan. His leadership is divinely appointed, and the Gibeonites' approach to him signifies their recognition of his authority. This action reflects the ancient Near Eastern practice of seeking peace through diplomacy, especially with a recognized leader.

in the camp at Gilgal
Gilgal holds significant historical and spiritual importance for Israel. It was the first encampment of the Israelites after crossing the Jordan River, a place of renewal and covenant (Joshua 4:19-24). The mention of Gilgal here underscores the setting as a place where Israel's identity and mission are reaffirmed. Archaeologically, Gilgal is associated with a circle of stones, symbolizing the Israelites' commitment to God.

and said to him and the men of Israel
The Gibeonites address not only Joshua but also "the men of Israel," indicating their understanding that any treaty would require the consent of the community. This reflects the communal nature of decision-making in ancient Israel, where leaders and elders played crucial roles. The phrase emphasizes the collective responsibility and unity of the Israelites in their covenantal journey.

We have come from a distant land
This claim by the Gibeonites is a strategic deception. In the ancient world, distance often implied neutrality or non-threat, as distant lands were less likely to be involved in local conflicts. The Gibeonites' statement is designed to evoke a sense of safety and to persuade the Israelites to enter into a treaty. This highlights the theme of discernment and the need for divine guidance in decision-making.

now make a treaty with us
The request for a treaty, or "covenant," is significant in biblical terms. In Hebrew, the word for covenant is "berit," which denotes a solemn and binding agreement. The Gibeonites' plea for a treaty reflects their desire for protection and peace, recognizing the power and favor of Israel under God's guidance. This request challenges the Israelites to consider their covenantal obligations and the importance of seeking God's will in their alliances.

The men of Israel
This phrase refers to the leaders or representatives of the Israelite community. In the context of Joshua 9, the Israelites are in the process of conquering the Promised Land, as commanded by God. Historically, the Israelites were a nomadic people who had recently entered Canaan after their exodus from Egypt and 40 years of wandering in the desert. The term "men of Israel" signifies those who were responsible for making decisions on behalf of the nation, emphasizing the communal and covenantal nature of their society.

replied to the Hivites
The Hivites were one of the Canaanite tribes inhabiting the land that God had promised to the Israelites. The historical context here is crucial, as the Hivites, specifically the Gibeonites, were aware of the Israelites' divine mandate to conquer Canaan. In response, they devised a plan to deceive the Israelites into making a peace treaty with them. The interaction between the Israelites and the Hivites highlights the tension between divine command and human diplomacy.

Perhaps you dwell among us
This phrase reflects the suspicion and caution of the Israelites. The Hebrew root for "dwell" (יָשַׁב, yashab) implies a settled presence, which contrasts with the nomadic lifestyle of the Israelites. The Israelites were wary of making treaties with local inhabitants, as God had commanded them to drive out the Canaanite nations to avoid being led astray by their idolatrous practices. This suspicion underscores the importance of discernment and obedience to God's commands.

So how can we make a treaty with you?
The question posed by the Israelites reveals their awareness of God's instructions not to make covenants with the inhabitants of the land (Exodus 23:32-33, Deuteronomy 7:2). The Hebrew word for "treaty" (בְּרִית, berit) is significant, as it denotes a solemn and binding agreement. The Israelites' hesitation reflects their struggle to balance the immediate practicalities of their situation with their long-term commitment to God's covenant. This moment serves as a reminder of the need for vigilance and faithfulness in adhering to divine guidance, even when faced with seemingly beneficial opportunities.

We are your servants
This phrase is a declaration of submission and humility. In the ancient Near Eastern context, declaring oneself as a servant was a common way to express allegiance and seek protection or favor. The Hebrew word for "servant" is "עֶבֶד" (eved), which can also mean slave or bondservant. This term is used throughout the Old Testament to denote a relationship of service and loyalty, often in a covenantal context. The Gibeonites, who are speaking here, are attempting to deceive Joshua and the Israelites by presenting themselves as humble and subservient, hoping to secure a treaty and avoid destruction. This reflects a broader biblical theme where God’s people are called to discern truth from deception, relying on divine wisdom rather than appearances.

they said to Joshua
The act of speaking to Joshua signifies a direct appeal to the leader of Israel. Joshua, whose name in Hebrew is "יְהוֹשֻׁעַ" (Yehoshua), meaning "Yahweh is salvation," is a central figure in the conquest of Canaan. His leadership is divinely appointed, and he is seen as a type of Christ, leading God’s people into the Promised Land. The Gibeonites’ approach to Joshua underscores the recognition of his authority and the power of Israel under God’s guidance. This interaction highlights the importance of leadership and the responsibility of leaders to seek God’s wisdom in decision-making.

Then Joshua asked them
Joshua’s response is one of inquiry and discernment. The Hebrew verb "שָׁאַל" (sha'al) means to ask, inquire, or consult. This reflects a prudent approach, as Joshua seeks to understand the true identity and intentions of those who claim to be his servants. In the biblical narrative, asking questions is often a means of uncovering truth and gaining insight. Joshua’s questioning is a model for believers to seek understanding and clarity, especially when faced with potential deception or important decisions.

Who are you and where have you come from?
This question is twofold, addressing both identity and origin. The inquiry into "who" they are seeks to uncover their true nature and intentions. The question of "where have you come from" is significant in the context of the Israelites’ conquest of Canaan, as it pertains to the divine command to drive out the inhabitants of the land. The Gibeonites’ response to this question will determine their fate and the Israelites’ course of action. This highlights the biblical principle of knowing the source and background of those we interact with, emphasizing the need for discernment and wisdom in relationships and alliances.

They said to him
This phrase introduces the response of the Gibeonites to Joshua. The Gibeonites, aware of the Israelites' conquests, approach with a strategy of deception. The Hebrew root for "said" (אָמַר, 'amar) often implies a declaration or proclamation, indicating the seriousness and intent behind their words. This sets the stage for their cunning plan, highlighting the importance of communication and the power of words in biblical narratives.

Your servants
By referring to themselves as "servants," the Gibeonites adopt a posture of humility and submission. The Hebrew word for "servants" (עֲבָדִים, 'avadim) is often used to denote subservience or allegiance. This choice of words is strategic, as it aims to disarm Joshua and the Israelites, presenting the Gibeonites as non-threatening and willing to serve, which is a common diplomatic tactic in ancient Near Eastern cultures.

have come from a very distant land
The claim of coming from a "very distant land" is central to the Gibeonites' deception. The Hebrew word for "distant" (רָחוֹק, rachoq) suggests remoteness, both geographically and relationally. This assertion is designed to prevent the Israelites from suspecting any immediate threat or obligation to destroy them, as they were commanded to do with the inhabitants of Canaan. It reflects the Gibeonites' understanding of Israelite law and their cunning in exploiting it.

because of the fame of the LORD your God
Here, the Gibeonites acknowledge the "fame" (שֵׁם, shem) of the LORD, which in Hebrew culture is synonymous with reputation and renown. This acknowledgment serves a dual purpose: it flatters the Israelites and aligns the Gibeonites with the power and authority of the God of Israel. It reflects the widespread impact of God's miraculous acts, which were known even among distant nations, emphasizing the universal recognition of God's sovereignty.

For we have heard the reports of Him
The phrase "we have heard" (שָׁמַע, shama) indicates that the Gibeonites were attentive to the events surrounding Israel. The "reports" (שֵׁמַע, shema) they refer to are the testimonies of God's mighty works. This highlights the oral tradition of the time, where news and accounts were spread by word of mouth, and underscores the far-reaching influence of God's actions, which transcended geographical boundaries.

and all that He did in Egypt
The mention of "all that He did in Egypt" refers to the miraculous events of the Exodus, including the plagues and the parting of the Red Sea. These acts were foundational to Israel's identity and served as a testament to God's power and faithfulness. The Gibeonites' knowledge of these events suggests that God's deeds were not only significant for Israel but also served as a witness to the surrounding nations, fulfilling the promise that through Israel, all nations would come to know the LORD.

and all that He did
This phrase emphasizes the mighty acts of God, showcasing His power and sovereignty. The Hebrew root for "did" is "עָשָׂה" (asah), which means to accomplish or to make. This highlights God's active role in the history of Israel, reminding us that His deeds are purposeful and intentional. It serves as a reminder of God's faithfulness and His ability to fulfill His promises to His people.

to the two kings of the Amorites
The Amorites were a significant group in the ancient Near East, often representing the pagan nations that opposed Israel. The mention of "two kings" specifically refers to Sihon and Og, who were formidable opponents. Historically, the Amorites were known for their strength and influence, making God's victory over them a testament to His supreme power. This phrase underscores the theme of divine intervention and victory over seemingly insurmountable odds.

beyond the Jordan
This geographical reference points to the land east of the Jordan River, which was conquered by the Israelites before they entered the Promised Land. The phrase "beyond the Jordan" signifies a transition from the wilderness wanderings to the conquest of Canaan. It serves as a reminder of God's guidance and provision as He led His people into the land He had promised to their ancestors.

Sihon king of Heshbon
Sihon was the king of the Amorite city-state of Heshbon. The historical and archaeological records suggest that Heshbon was a significant city during this period. The defeat of Sihon is a pivotal moment in Israel's journey, as it opened the way for the conquest of the Promised Land. This victory is a testament to God's promise to give Israel the land of Canaan and His ability to overcome any obstacle in their path.

and Og king of Bashan
Og was another powerful Amorite king, ruling over the region of Bashan. The mention of Og highlights the formidable nature of Israel's enemies and the miraculous nature of their victories. Bashan was known for its fertile land and strong fortifications, making Og's defeat a significant achievement. This phrase reinforces the idea that no enemy is too great for God to overcome on behalf of His people.

who reigned in Ashtaroth
Ashtaroth was a major city in the region of Bashan, associated with the worship of the Canaanite goddess Astarte. The mention of Ashtaroth not only provides a geographical context but also highlights the spiritual battle between the God of Israel and the pagan deities of the land. This victory symbolizes the triumph of God's holiness over idolatry and false worship, encouraging believers to trust in God's power to overcome spiritual strongholds.

So our elders and all the inhabitants of our land spoke to us, saying, 'Take provisions for your journey, go to meet them, and say to them, We are your servants; make a treaty with us.'
So our elders
The term "elders" in the Hebrew context refers to the leaders or senior figures within a community, often those with wisdom and experience. In ancient Israelite society, elders held significant authority and were responsible for making important decisions. This reflects a structured society where leadership was respected and followed. The elders' involvement indicates the seriousness of the situation and the strategic planning behind the Gibeonites' approach to Joshua and the Israelites.

and all the inhabitants of our land
This phrase emphasizes the collective decision-making process of the Gibeonites. It wasn't just the elders but all the people who were involved in this decision. This collective action underscores the desperation and unity of the Gibeonites in seeking peace with Israel. Historically, this reflects the common practice in ancient Near Eastern cultures where community decisions were made collectively, especially in times of crisis.

spoke to us, saying
The act of speaking here is significant as it conveys the transmission of a strategic plan. In the ancient world, oral communication was the primary means of conveying important messages and decisions. This phrase highlights the importance of communication and the role it plays in executing plans and strategies.

Take provisions for your journey
The instruction to "take provisions" indicates preparation and foresight. The Hebrew root for "provisions" suggests sustenance and necessary supplies for a journey. This reflects the Gibeonites' understanding of the need to present themselves as travelers from a distant land, which was part of their ruse to deceive the Israelites. It also highlights the importance of preparation in any endeavor, a principle that resonates throughout Scripture.

go to meet them
This phrase indicates a proactive approach. The Gibeonites did not wait for the Israelites to come to them; instead, they took the initiative to meet them. This action reflects a strategic and intentional effort to engage with the Israelites. In a broader biblical context, it underscores the importance of taking initiative and being proactive in seeking peace and resolution.

and say to them
The directive to "say" underscores the power of words and the importance of the message they were to deliver. In biblical times, words held significant weight and were often seen as binding. This phrase highlights the careful planning and the importance of delivering the right message to achieve the desired outcome.

We are your servants
This declaration of servitude is a strategic move by the Gibeonites. By presenting themselves as servants, they appeal to the Israelites' sense of authority and power. The Hebrew concept of servanthood often implied submission and a willingness to be under the authority of another. This phrase reflects the Gibeonites' humility and their desire to align themselves with the Israelites for protection.

make a treaty with us
The request for a treaty is central to the Gibeonites' strategy. In the ancient Near East, treaties were formal agreements that established peace and mutual obligations between parties. The Hebrew word for "treaty" often implies a covenant, which is a binding agreement. This request reflects the Gibeonites' understanding of the importance of formal agreements in securing peace and protection. In a broader biblical context, it highlights the significance of covenants and the role they play in relationships and agreements.

This bread of ours
The phrase "this bread of ours" signifies the sustenance and provision that the Gibeonites brought with them. In the Hebrew context, bread (Hebrew: "lechem") is often symbolic of life and sustenance. Bread was a staple in the ancient Near Eastern diet, representing the basic necessities of life. The Gibeonites' reference to their bread highlights their attempt to deceive the Israelites by emphasizing their supposed long journey, which is a central theme in this narrative.

was warm when we packed it
The warmth of the bread when packed suggests freshness and immediacy. In the ancient world, bread was baked daily, and its warmth would indicate recent preparation. The Gibeonites use this detail to craft a convincing story, implying that their journey was so long that even fresh bread had become old. This detail is crucial in their deception, as it appeals to the Israelites' senses and understanding of daily life.

on the day we left to come to you
This phrase underscores the urgency and immediacy of the Gibeonites' supposed departure. The mention of "the day we left" is intended to convey a sense of haste and determination. Historically, such a journey would require careful planning and provision, and the Gibeonites' claim is designed to evoke empathy and trust from the Israelites, suggesting a long and arduous journey undertaken with sincerity.

But take a look
The invitation to "take a look" is a direct appeal to the Israelites' sense of sight and judgment. It is a call to examine the evidence presented before them. In the context of ancient covenants and agreements, visual inspection was a common practice to verify claims. The Gibeonites cleverly use this tactic to reinforce their story, knowing that the physical state of the bread would support their narrative.

it is now dry and moldy
The description of the bread as "dry and moldy" serves as tangible evidence of the Gibeonites' fabricated long journey. In the Hebrew context, moldy bread (Hebrew: "nikkudim") would be seen as undesirable and a sign of neglect or extended travel. This imagery is powerful, as it contrasts sharply with the initial description of warm bread, emphasizing the supposed length and difficulty of their journey. The Gibeonites' deception hinges on this transformation, which they hope will convince the Israelites of their sincerity and need for a treaty.

These wineskins were new when we filled them
The mention of "wineskins" here refers to containers made from animal skins, typically goats, used in ancient times to store liquids like wine. The Hebrew word for wineskins, "נֹאדוֹת" (nodot), emphasizes the cultural practices of the time, where such skins were essential for travel and storage. The Gibeonites, who are speaking in this verse, are using the condition of their wineskins as evidence of their long journey, attempting to deceive the Israelites. This highlights the importance of discernment and the need for the Israelites to seek God's guidance in their decisions.

but see how cracked they are
The description of the wineskins as "cracked" serves as a metaphor for the wear and tear of life and the passage of time. In the Hebrew context, the word "בָּקַע" (baqa) implies a breaking or splitting, which can symbolize the fragility of human plans and the need for divine intervention. The Gibeonites' deception is a reminder of the brokenness in the world and the necessity for vigilance and reliance on God's wisdom.

and our clothes and sandals are worn out
The phrase "worn out" in Hebrew, "בָּלָה" (balah), suggests decay and aging, reflecting the natural consequences of a long journey. This imagery of worn clothes and sandals is used by the Gibeonites to further their ruse, presenting themselves as weary travelers. It serves as a spiritual lesson on the importance of perseverance and the endurance of faith, even when faced with deception and challenges.

from the very long journey
The "very long journey" is a critical element in the Gibeonites' story, as they claim to have traveled from a distant land. The Hebrew word "מְאֹד" (me'od) for "very" intensifies the length and difficulty of their supposed travels. This phrase underscores the theme of journeying in faith, reminding believers of the spiritual pilgrimage they undertake in life. It also highlights the need for spiritual discernment, as the Israelites are faced with the challenge of distinguishing truth from falsehood in their interactions with others.

Then the men of Israel
This phrase refers to the leaders or representatives of the Israelite community. In the context of Joshua 9, the Israelites are in the process of conquering the Promised Land. The "men of Israel" signifies those who were responsible for making decisions on behalf of the people. Historically, these leaders were expected to act with wisdom and discernment, especially in matters of covenant and warfare. Their actions were meant to reflect the will and guidance of God, as they were His chosen people.

sampled their provisions
The Hebrew root for "sampled" can be understood as "taking" or "receiving." This action implies a physical examination or testing of the goods presented by the Gibeonites. The provisions were meant to deceive the Israelites into believing that the Gibeonites came from a distant land. This act of sampling without further inquiry highlights a reliance on human senses and judgment rather than spiritual discernment. It serves as a cautionary tale about the limitations of human perception and the importance of seeking divine guidance.

but did not seek the LORD’s counsel
This phrase is central to the verse and underscores the critical error made by the Israelites. The Hebrew word for "seek" implies an intentional and earnest inquiry. In the context of the Old Testament, seeking the LORD's counsel often involved prayer, consultation with a prophet, or the use of the Urim and Thummim. The failure to seek God's guidance here is a significant oversight, especially given the covenantal nature of the Israelites' relationship with God. This omission serves as a reminder of the necessity of divine guidance in decision-making processes. It reflects a broader biblical principle that human wisdom is insufficient without the insight and direction provided by God. The consequences of this failure are seen later in the chapter, as the Israelites are bound by an oath to the Gibeonites, which complicates their conquest of the land. This teaches the importance of prioritizing spiritual discernment over mere human judgment.

And Joshua made a treaty of peace with them
The phrase begins with "And Joshua," indicating the central role of Joshua as the leader of Israel. Joshua, whose name means "The LORD is salvation," is a type of Christ, leading God's people into the Promised Land. The Hebrew word for "made a treaty" is "karath berith," which literally means "to cut a covenant." This phrase reflects the ancient Near Eastern practice of making covenants, often involving a sacrifice. The "treaty of peace" signifies a formal agreement, which in this context, was made under deceptive circumstances by the Gibeonites. Historically, this reflects the complex interactions between Israel and the surrounding nations, emphasizing the importance of discernment and obedience to God's commands.

to let them live
This phrase highlights the outcome of the treaty: the preservation of the Gibeonites' lives. In the broader biblical narrative, life is a precious gift from God, and the decision to let them live, despite the deception, underscores themes of mercy and the sanctity of life. The Hebrew root "chayah" means "to live" or "to preserve life," which is significant in the context of Israel's conquest, where many cities were devoted to destruction. This decision, though made under false pretenses, aligns with God's overarching desire for life and redemption.

and the leaders of the congregation swore an oath to them
The "leaders of the congregation" refers to the elders and officials of Israel, who held significant authority and responsibility. Their involvement in swearing an oath indicates a collective decision, binding the entire community. The Hebrew word for "swore" is "shaba," meaning to take an oath or make a solemn promise. In biblical times, oaths were sacred and binding, often invoking God's name as a witness. This highlights the seriousness of their commitment, despite the Gibeonites' deception. Theologically, this reflects the importance of integrity and the weight of one's word, reminding believers of the need for wisdom and reliance on God in decision-making.

Three days after
The phrase "Three days after" indicates a specific period of time that had elapsed since the treaty was made. In the Hebrew context, the number three often signifies completeness or divine perfection. This period allowed the Israelites to discover the truth about the Gibeonites, suggesting that God's providence was at work, revealing deception in His perfect timing. It serves as a reminder that truth, though sometimes delayed, will ultimately come to light.

they had made the treaty
The act of making a treaty in ancient times was a solemn and binding agreement, often sealed with oaths before God. The Hebrew word for "treaty" (בְּרִית, berit) implies a covenantal relationship, which in this context was made under false pretenses. This highlights the importance of seeking divine guidance before entering into agreements, as human wisdom alone can be deceived.

with the Gibeonites
The Gibeonites were a group of people living in the land of Canaan. Historically, they were Hivites, one of the nations God commanded Israel to drive out. Their cunning strategy to secure a treaty with Israel reflects the broader theme of the Canaanites' fear of Israel's God. This encounter underscores the necessity for spiritual discernment and the potential consequences of failing to consult God in decision-making.

the Israelites learned
The phrase "the Israelites learned" signifies a moment of revelation and understanding. The Hebrew root for "learned" (יָדַע, yada) encompasses knowledge gained through experience. This learning moment for Israel was a hard lesson in the importance of vigilance and reliance on God’s wisdom rather than their own understanding.

that they were neighbors
The realization "that they were neighbors" was a shocking revelation to the Israelites. The term "neighbors" (קָרוֹב, qarob) in Hebrew implies proximity and familiarity. This discovery meant that the Gibeonites were not distant foreigners but rather people living in close proximity, which violated the terms under which the treaty was made. It serves as a cautionary tale about the dangers of assumptions and the need for thorough investigation.

living among them
The phrase "living among them" highlights the integration of the Gibeonites into the Israelite community. This situation created a complex dynamic, as the Israelites were now bound by their oath to protect a people they were supposed to conquer. It illustrates the tension between human error and divine grace, as God later uses the Gibeonites for His purposes, showing that He can redeem even our mistakes for His glory.

So the Israelites set out
This phrase marks a decisive action taken by the Israelites. The Hebrew root for "set out" is "nasa," which often implies a purposeful journey or expedition. In the context of Joshua, this action signifies obedience to God's command to take possession of the Promised Land. The Israelites' movement is not just physical but also spiritual, as they continue to fulfill the covenant promises given to Abraham, Isaac, and Jacob. This journey reflects the Christian life, where believers are called to move forward in faith, trusting in God's guidance and promises.

on the third day
The mention of "the third day" is significant throughout Scripture, often symbolizing divine intervention or completion. In Hebrew culture, the third day is associated with resurrection and new beginnings, as seen in the account of Jonah and ultimately in the resurrection of Jesus Christ. Here, it underscores the urgency and determination of the Israelites to confront the Gibeonites, who had deceived them. For Christians, this can be a reminder of God's perfect timing and the hope of renewal and redemption.

came to their cities
The phrase "came to their cities" indicates the Israelites' arrival at the Gibeonite cities. The Hebrew word for "came" is "bo," which can mean to enter or to arrive. This arrival is not just a geographical transition but a confrontation with the reality of the Gibeonites' deception. It serves as a reminder of the importance of discernment and the consequences of failing to seek God's counsel, as the Israelites did not inquire of the Lord before making a treaty with the Gibeonites.

Gibeon, Chephirah, Beeroth, and Kiriath-jearim
These cities were part of a confederation of Hivite cities that sought peace with Israel through deception. Archaeologically, Gibeon has been identified with modern-day el-Jib, and excavations have revealed significant findings that align with biblical accounts. Each city represents a strategic location within the land of Canaan, and their mention highlights the extent of the Gibeonites' influence. Spiritually, these cities symbolize the challenges and temptations believers face in their walk with God. The Gibeonites' deception serves as a cautionary tale about the importance of seeking God's wisdom in all decisions.

But the Israelites did not attack them
This phrase highlights a pivotal moment of restraint by the Israelites. The Hebrew root for "attack" is "נָגַף" (nagaph), which often implies a forceful strike or defeat. Historically, the Israelites were commanded to conquer the land of Canaan, yet here they refrain due to a prior oath. This restraint underscores the importance of honoring commitments, even when made under deceptive circumstances, reflecting a deep respect for covenants in the ancient Near Eastern context.

because the leaders of the assembly had sworn an oath
The act of swearing an oath in ancient Israel was a solemn and binding commitment. The Hebrew word for "sworn" is "שָׁבַע" (shaba), which conveys the idea of making a promise with a sacred obligation. This phrase emphasizes the gravity of oaths, especially those made in the name of the LORD. It serves as a reminder of the spiritual and communal responsibility leaders held in guiding the people according to divine principles.

to them by the LORD, the God of Israel
Invoking the name of the LORD, "יְהוָה" (Yahweh), in an oath was to call upon the highest authority and to bind the oath with divine witness. This phrase underscores the seriousness with which the Israelites viewed their relationship with God. The title "the God of Israel" reaffirms the covenantal relationship between Yahweh and His chosen people, highlighting the expectation of faithfulness and integrity in their dealings.

So the whole assembly grumbled against the leaders
The Hebrew root for "grumbled" is "לוּן" (lun), which conveys a sense of murmuring or complaining. This reaction from the assembly reflects a common human response to perceived injustice or dissatisfaction. Historically, the Israelites often expressed discontent during their wilderness journey, and this incident echoes those moments. It serves as a cautionary tale about the challenges of leadership and the importance of maintaining unity and trust within a community, even amidst difficult decisions.

But all the leaders answered
This phrase indicates a collective response from the leaders of Israel. The Hebrew word for "leaders" here is "נְשִׂיאִים" (nasi'im), which refers to those in positions of authority and responsibility. In the context of ancient Israel, these leaders were expected to uphold the laws and commands of God, serving as representatives of the people's covenant relationship with Him. Their unified answer underscores the gravity of the situation and the importance of their decision-making process.

We have given them our oath
The concept of an "oath" in Hebrew is "שְׁבוּעָה" (shevu'ah), which is a solemn promise or vow made before God. In the ancient Near Eastern context, oaths were binding and sacred, often invoking divine witnesses to ensure their fulfillment. The leaders' acknowledgment of the oath highlights the seriousness with which they regarded their commitments, reflecting a deep understanding of the moral and spiritual implications of breaking such a vow.

by the LORD, the God of Israel
This phrase emphasizes the divine authority and sacredness of the oath. The use of "LORD" (YHWH) signifies the covenant name of God, reminding the Israelites of their unique relationship with Him. "The God of Israel" further reinforces this identity, as it denotes the God who chose Israel as His people and delivered them from Egypt. By invoking God's name, the leaders recognize that their oath is not merely a human agreement but a covenantal promise with divine accountability.

and now we cannot touch them
The phrase "cannot touch them" reflects the leaders' recognition of the inviolability of their oath. The Hebrew word for "touch" is "נָגַע" (naga'), which can imply harm or violation. In this context, it signifies the leaders' understanding that any action against the Gibeonites would constitute a breach of their solemn promise. This decision demonstrates their commitment to integrity and faithfulness, even when faced with the consequences of their earlier deception by the Gibeonites.

This is what we will do to them
This phrase indicates a decisive action plan. The Israelites, led by Joshua, are in a position of authority and responsibility. The Hebrew root for "do" (עָשָׂה, asah) implies not just action, but a purposeful and deliberate act. This reflects the Israelites' commitment to uphold their covenant, even when made under deceptive circumstances. It underscores the importance of integrity and the fulfillment of one's word, a principle deeply rooted in the biblical narrative.

We will let them live
The decision to let the Gibeonites live, despite their deception, is significant. The Hebrew word for "live" (חָיָה, chayah) conveys not just survival, but a granting of life and continued existence. This act of mercy aligns with the broader biblical theme of grace and forgiveness. It also reflects the Israelites' understanding of the sanctity of life and the importance of honoring covenants, even when made under false pretenses.

so that wrath will not fall on us
The concept of "wrath" (קֶצֶף, qetseph) in the Hebrew context often refers to divine anger or judgment. The Israelites are acutely aware of the consequences of breaking an oath, especially one made in the name of the Lord. This phrase highlights their fear of divine retribution and their desire to remain in God's favor. It serves as a reminder of the seriousness with which oaths and promises were regarded in ancient Israelite society.

for breaking the oath
The "oath" (שְׁבוּעָה, shevuah) is a solemn promise or vow, often made invoking God's name. In the ancient Near Eastern context, oaths were binding and sacred. Breaking an oath was not just a legal issue but a spiritual one, with potential repercussions from God. This phrase emphasizes the weight of words and the moral obligation to uphold one's promises, a principle that resonates throughout Scripture.

we swore to them
The act of swearing (שָׁבַע, shava) an oath was a formal and binding commitment. The Israelites' acknowledgment of their sworn promise to the Gibeonites, despite the latter's deception, reflects a deep respect for the power of spoken words and the divine witness to such covenants. This phrase underscores the biblical teaching that integrity and faithfulness to one's word are paramount, even when circumstances are challenging.

They continued
This phrase indicates a continuation of a previous discussion or decision. In the context of Joshua 9, the Israelites are deliberating on how to deal with the Gibeonites, who had deceived them into making a peace treaty. The Hebrew root here suggests a persistence or determination in the decision-making process, reflecting the leaders' commitment to uphold their oath despite the deception.

Let them live
This decision reflects a merciful approach, despite the Gibeonites' deceit. The Hebrew word for "live" (חָיָה, chayah) implies not just survival but a continued existence within the community. This decision aligns with the broader biblical theme of mercy triumphing over judgment, as seen in James 2:13.

but let them be woodcutters and water carriers
This phrase outlines the specific roles assigned to the Gibeonites. Historically, these tasks were considered menial and servile, yet essential for the functioning of the community. The Hebrew context suggests a form of servitude, but not slavery, indicating a place within the community albeit with a lower status. This decision reflects a balance between justice and mercy, allowing the Gibeonites to live but also holding them accountable for their deception.

for the whole congregation
This phrase emphasizes the communal aspect of the decision. The Gibeonites' roles were to benefit the entire Israelite community, not just a select few. This reflects the biblical principle of communal responsibility and service, where every member has a role to play for the common good, as seen in 1 Corinthians 12:12-27.

So the leaders kept their promise
This final phrase underscores the importance of integrity and faithfulness to one's word. Despite the Gibeonites' deception, the leaders honored their covenant, reflecting the biblical value of keeping one's promises, as emphasized in Psalm 15:4. The Hebrew root for "kept" (שָׁמַר, shamar) implies careful guarding and observance, highlighting the leaders' commitment to uphold their oath before God and the people. This decision serves as a powerful reminder of the importance of integrity and faithfulness in leadership.

Then Joshua summoned the Gibeonites
The act of summoning here indicates a formal and authoritative call to account. Joshua, as the leader of Israel, exercises his God-given authority to address the deception. The Gibeonites, a Canaanite group, had approached Israel under false pretenses. Historically, this reflects the common practice of ancient Near Eastern diplomacy, where deception was often used as a survival tactic. The Hebrew root for "summoned" (קָרָא, qara) implies a calling out or proclamation, emphasizing the seriousness of the situation.

and said
This phrase introduces Joshua's direct confrontation. In the Hebrew text, the word for "said" (אָמַר, amar) is often used to denote not just speech but a declaration of intent or judgment. Joshua's words are not merely conversational; they carry the weight of leadership and divine mandate.

Why did you deceive us
The word "deceive" (רָמָה, ramah) in Hebrew conveys the idea of betrayal or trickery. The Gibeonites' deception is a pivotal moment in the narrative, highlighting the tension between human cunning and divine providence. From a theological perspective, this deception challenges the Israelites to rely on God's wisdom rather than their own understanding.

by saying, ‘We live far away from you,’
This phrase captures the essence of the Gibeonites' ruse. The claim of distance was a strategic lie to secure a treaty with Israel. In the ancient world, distance often implied neutrality or non-threat, which the Gibeonites exploited. The irony here is profound; they sought peace through deceit, reflecting the complex moral landscape of the time.

when in fact you live among us?
The revelation that the Gibeonites were neighbors, not distant foreigners, underscores the gravity of their deception. The phrase "live among us" (יֹשְׁבִים בְּקִרְבֵּנוּ, yoshev bekirbenu) suggests not just physical proximity but an unexpected integration into the community. This situation forces Israel to confront the consequences of their failure to seek God's counsel, as they now must honor a covenant made under false pretenses.

Now therefore
This phrase indicates a conclusion or result based on previous actions or events. In the context of Joshua 9, the Gibeonites had deceived the Israelites into making a covenant with them by pretending to be from a distant land. The phrase "now therefore" marks the transition from the discovery of their deception to the pronouncement of their punishment. It underscores the principle of cause and effect, a recurring theme in the Bible, where actions have consequences.

you are under a curse
The Hebrew word for "curse" here is "ארור" (arur), which signifies being bound by a negative pronouncement or judgment. In the biblical context, a curse often implies divine disfavor and a state of being set apart for misfortune. The Gibeonites' deception led to this curse, reflecting the seriousness of their actions. This serves as a reminder of the importance of honesty and integrity, as well as the reality of divine justice.

and will perpetually serve
The word "perpetually" indicates an ongoing, indefinite duration. The Gibeonites' service was not temporary but was to last for generations. This reflects the enduring nature of certain biblical covenants and judgments. The concept of perpetual service also highlights the idea of servitude as a consequence of sin, a theme that resonates throughout Scripture, reminding believers of the freedom found in Christ.

as woodcutters and water carriers
These roles were menial and labor-intensive, often assigned to the lowest social classes or to those in servitude. In ancient Near Eastern culture, woodcutters and water carriers were essential for daily life, providing necessary resources for survival and worship. The Gibeonites' assignment to these tasks symbolizes their subjugation and the loss of their autonomy. It also illustrates how God can use even the lowliest of tasks for His purposes, as these roles were crucial for the functioning of the tabernacle and later the temple.

for the house of my God
The "house of my God" refers to the tabernacle, the dwelling place of God's presence among His people. By serving in this capacity, the Gibeonites were integrated into the religious life of Israel, albeit in a subservient role. This phrase highlights the centrality of worship and service to God in the life of the Israelite community. It also serves as a reminder that all service, regardless of its nature, is ultimately for God's glory and purposes. The inclusion of the Gibeonites in the service of the tabernacle foreshadows the inclusion of Gentiles in the New Covenant, emphasizing God's redemptive plan for all nations.

They answered Joshua
This phrase introduces the response of the Gibeonites to Joshua, the leader of Israel. The Gibeonites, a group of Hivites, are speaking directly to Joshua, acknowledging his authority. In the historical context, Joshua is the appointed leader after Moses, tasked with leading the Israelites into the Promised Land. The Gibeonites' response is significant as it shows their recognition of Joshua's leadership and the power of the God of Israel. The Hebrew root for "answered" (עָנָה, 'anah) often implies a thoughtful or considered response, indicating that the Gibeonites have carefully planned their reply.

Your servants were clearly told
This phrase indicates that the Gibeonites had received specific instructions or information. The term "servants" reflects their position of submission and humility before Joshua and the Israelites. Historically, this reflects the common practice of vassal treaties in the ancient Near East, where lesser groups would submit to more powerful ones for protection. The phrase "clearly told" suggests that the Gibeonites were acting on direct and explicit information, which in this context, refers to their understanding of the power and actions of the Israelites and their God.

that the LORD your God
Here, the Gibeonites acknowledge the God of Israel, using the covenant name "LORD" (YHWH), which signifies the personal and relational nature of God with His people. This acknowledgment is crucial as it shows their awareness of the divine power behind Israel's success. The phrase "your God" indicates a recognition of the unique relationship between the Israelites and their God, which is a central theme throughout the Old Testament. This acknowledgment by a foreign group highlights the widespread recognition of God's power and the fulfillment of His promises to Israel.

had commanded His servant Moses
This phrase refers to the commands given by God to Moses, the previous leader of Israel. The Gibeonites' mention of Moses underscores the continuity of God's plan from Moses to Joshua. It also reflects their understanding of the historical and spiritual context of Israel's journey. The term "servant" (עֶבֶד, 'ebed) is significant as it denotes a position of honor and obedience, highlighting Moses' role as a faithful leader who carried out God's commands.

to give you all the land
This part of the verse refers to the divine promise of the land of Canaan to the Israelites. The phrase "all the land" emphasizes the totality of the promise, reflecting God's faithfulness and the scope of His covenant with Israel. Historically, this promise is rooted in the Abrahamic covenant, where God promised Abraham that his descendants would inherit the land. The Gibeonites' acknowledgment of this promise shows their understanding of the divine mandate behind Israel's conquest.

and to wipe out all its inhabitants from before you
This phrase highlights the command given to Israel to remove the inhabitants of Canaan. The term "wipe out" (הַשְׁמִיד, hashmid) is strong, indicating complete destruction, which was part of God's judgment on the Canaanite nations due to their wickedness. This command is often challenging to understand, but from a conservative Christian perspective, it is seen as a necessary act of divine justice and a means to protect Israel from idolatry and moral corruption. The Gibeonites' awareness of this command underscores their fear and desire to align themselves with Israel for survival.

Now we are in your hands
This phrase signifies a complete surrender and submission to the authority of another. In the context of Joshua 9, the Gibeonites, having deceived Israel into making a covenant with them, now place themselves at the mercy of Joshua and the Israelites. The Hebrew word for "hands" (יָד, yad) often symbolizes power and control. This act of submission reflects a recognition of the Israelites' God-given authority and the Gibeonites' acknowledgment of their own vulnerability. Historically, this moment underscores the importance of covenant relationships in the ancient Near East, where breaking a covenant was considered a grave offense. Spiritually, it reminds believers of the importance of humility and the recognition of God's sovereignty over our lives.

Do to us as it seems good and right to you
The Gibeonites' plea here is an appeal to the moral and ethical standards of the Israelites. The words "good" (טוֹב, tov) and "right" (יָשָׁר, yashar) are deeply rooted in the Hebrew understanding of righteousness and justice. "Tov" often refers to what is beneficial, pleasing, or morally good, while "yashar" implies straightness or uprightness, often used in the context of ethical conduct. This phrase indicates the Gibeonites' trust in the Israelites' commitment to justice and righteousness, even after their deception. It also highlights the biblical principle that God's people are called to act justly and righteously, reflecting God's character in their dealings with others. This serves as a powerful reminder for believers to seek God's guidance in making decisions that align with His standards of goodness and righteousness.

So Joshua did this
This phrase indicates Joshua's obedience and decisive action. The Hebrew root for "did" is עָשָׂה (asah), which means to accomplish or to act. Joshua's leadership is characterized by his commitment to fulfilling his promises and acting in accordance with God's will. This reflects the importance of integrity and faithfulness in leadership, as Joshua honors the covenant made with the Gibeonites despite the deception involved.

and delivered them
The word "delivered" comes from the Hebrew נָצַל (natsal), meaning to rescue or save. Joshua's decision to deliver the Gibeonites highlights the theme of mercy and grace. Despite their deceit, the Gibeonites are spared, illustrating God's compassion and the value of keeping one's word. This act of deliverance is a foreshadowing of the ultimate deliverance found in Christ, who rescues humanity from sin.

from the hands of the Israelites
The phrase "from the hands" signifies power or control. In the ancient Near Eastern context, the "hands" often symbolize strength and authority. The Israelites, as God's chosen people, had the power to execute judgment. However, Joshua's intervention shows a balance between justice and mercy, teaching us about the importance of discernment and compassion in exercising authority.

and they did not kill them
This final phrase underscores the outcome of Joshua's decision. The Hebrew verb for "kill" is הָרַג (harag), which means to slay or destroy. The restraint shown by the Israelites in not killing the Gibeonites is a testament to the power of covenant and the sanctity of life. It serves as a reminder of the value God places on life and the importance of honoring commitments, even when made under less than ideal circumstances.

On that day
This phrase marks a specific moment in time, emphasizing the immediacy and decisiveness of Joshua's actions. In the Hebrew context, "that day" often signifies a pivotal event in the narrative of Israel's history. It underscores the transition from deception to servitude for the Gibeonites, highlighting the swift execution of justice and mercy.

he made them
The Hebrew root here implies a transformation of status. Joshua, as the leader of Israel, exercises his authority to assign a new role to the Gibeonites. This act of making them servants reflects both a judgment for their deceit and a merciful inclusion into the community of Israel, demonstrating God's sovereignty and grace.

woodcutters and water carriers
These roles were menial and labor-intensive, often assigned to the lowest social classes. In the ancient Near Eastern context, such tasks were essential for daily life and religious practices. By assigning these roles, Joshua integrates the Gibeonites into the life of Israel, ensuring their survival while maintaining their subservient status. This reflects the biblical theme of servitude as a means of inclusion and redemption.

for the congregation
The term "congregation" refers to the assembly of Israel, the people chosen by God. The Gibeonites' service to the congregation signifies their incorporation into the community, albeit in a humble capacity. This inclusion serves as a reminder of God's covenantal relationship with Israel and His willingness to extend grace to outsiders.

and for the altar of the LORD
The altar represents the center of Israel's worship and sacrificial system. By serving the altar, the Gibeonites are brought into close proximity with the sacred, participating indirectly in the worship of Yahweh. This service underscores the holiness of their new role and the mercy extended to them despite their initial deception.

at the place He would choose
This phrase points to the future establishment of a central place of worship, which would later be Jerusalem. It reflects the divine prerogative in determining the location of His presence among His people. The Gibeonites' service is thus tied to God's unfolding plan for Israel, highlighting His sovereign guidance.

even to this day
This expression indicates the enduring nature of the Gibeonites' role within Israel. It serves as a testament to the lasting impact of Joshua's decision and God's faithfulness in maintaining His covenant. The phrase also invites readers to reflect on the continuity of God's purposes throughout history.