5. The Gibeonite Treaty (9:1 27)

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1 5. The Gibeonite Treaty (9:1 27) New American Commentary 1 Joshua 10 *If you would like notes for Ch 11 please Pastor Doug (dfriesen@wrbc.mb.ca) and he will send them to you Chapters 9 11 expand the horizons of the book's action. Whereas previously, Israel's opposition came from individual cities, now it came from coalitions of cities. In this chapter, a coalition of six kings from throughout the land came against the Israelites (9:1 2). In Joshua 10, five southern kings banded together against them and the Gibeonites (10:1 5), and in chap. 11, a coalition of many northern kings did the same (11:1 5). Each group convened as a result of the kings hearing (šm ) about the exploits of Joshua and his people (9:1; 10:1; 11:1). Israel's reputation had already spread throughout the land: according to 2:9 11 and 5:1 the Canaanites had heard (šm ) about Israel and its victories, and their hearts melted. In contrast, now the Canaanites did not appear to fear the Israelites, even after their impressive victories at Jericho and Ai (Joshua 6; 8) because they joined forces to attack Israel. This is a remarkable turnaround in attitude, due, no doubt, to the spectacle of Israel's having been defeated in battle by the men of Ai (chap. 7). The Canaanites fear of the Israelites was now diminished, and they felt confident in doing battle with them. This all demonstrates the effects of sin in the nation's life, since, had Achan not sinned, Israel certainly would not have suffered a defeat at Ai. Perhaps it might even have taken the rest of Canaanite territory with a minimum of conflict, on the model of the taking of Jericho. We see here the outworking of the curses recorded in Deuteronomy 28, where the Lord had promised defeat if Israel disobeyed his words: However, if you do not obey the LORD your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come upon you and overtake you. The LORD will cause you to be defeated before your enemies. You will come at them from one direction but flee from them in seven, and you will become a thing of horror to all the kingdoms on earth (Deut 28:15, 25). The curses in Deuteronomy 28 had the exile as their ultimate fulfillment, but the defeat at Ai and the Canaanites renewed courage certainly can be seen as early fulfillments of such words. The Book of Haggai records a similar example of cause and effect: Consider how you have fared. You have sown much, and harvested little; you eat, but you never have enough; you drink, but you never have your fill; you clothe yourselves, but no one is warm; and you that earn wages earn wages to put them into a bag with holes (Hag 1:5 6, NRSV). Haggai was speaking about the Jews failure to rebuild the temple, but his point about life's consequences following life's choices are certainly valid in the case at hand. Not all Canaanites reacted with paralyzed fear, as the people in Jericho had, or with aggressive attacks, as the coalitions in 9:1 2, 10:1 5, and 11:1 5 did. The Gibeonites heard (šm ) about the Israelites successes, and they devised their own strategy of trickery and accommodation with the Israelites, one that allowed them to survive annihilation, albeit as vassals of Israel. Their strategy is recounted in 9:3 27. The story in vv breaks down naturally into two sections, which many critical scholars have seen as deriving from two different sources: (1) a story about the Gibeonite treaty with Israel, which was accomplished via trickery (vv. 3 15) and (2) one about the Gibeonite indenture to Israel, which was the 1 David M. Howard, New American Commentary Volume 5: Joshua, (Nashville, TN: Broadman & Holman, 1998), WORDsearch CROSS e-book,

2 consequence of the trickery (vv ). The issue of hypothetical early sources beyond this is very confused, however, and most scholars do not claim great certainty concerning any of the proposed reconstructions. The nature of the Gibeonites treaty with Israel has attracted considerable scholarly attention. Many scholars identify elements of an ancient Near Eastern suzerain-vassal treaty here, in which a relationship between a superior party and an inferior one is established. These elements include (1) the fact that Joshua made peace (v. 15) with the Gibeonites (NIV: Joshua made a treaty of peace with them ); (2) the eating of provisions (v. 14); and (3) the taking of an oath (v. 15). The treaty evidently included provisions for mutual defense as well, because the Israelites came to the Gibeonites defense when they were attacked (10:1 8). It also appears to have included provisions for punishment of either party if it violated the terms of the treaty, because David delivered seven descendants of Saul over to the Gibeonites for punishment when it was pointed out to him that Saul had earlier tried to annihilate the Gibeonites, thereby breaking the treaty (2 Sam 21:1 8). The binding nature of this treaty (see v. 18) forms the basis for the actions taken in 10:1 27, where the Gibeonites found themselves threatened by a Canaanite coalition and appealed to the Israelites for help, which they rendered. (1) Introduction (9:1 2) 1 Now when all the kings west of the Jordan heard about these things those in the hill country, in the western foothills, and along the entire coast of the Great Sea as far as Lebanon (the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites) 2 they came together to make war against Joshua and Israel. This section is set off from what precedes, as we noted earlier (see the introduction to 8:30 35), and it introduces the events of chaps (see the introduction to 9:1 27). However, it also forms the backdrop more specifically to 9:3 27, since the Gibeonites stance toward the Israelites the desire to make a treaty forms a contrast to the belligerent stance taken here by the six kings. This section also begins almost exactly as 5:1 does: And it happened, when all the kings of the Amorites who were beyond the Jordan heard. (5:1) And it happened, when all the kings who were beyond the Jordan heard. (9:1) After the nearly identical beginnings, however, the two verses show the contrast between Israel before and after Achan's sin that we have noted, since, in 5:1, the kings were terrified of Israel, whereas here, they gathered to attack Israel. The region referred to here is, literally, beyond the Jordan (bĕ ēber hayyardēn), referring to regions west of the Jordan. This phrase is found thirteen times in Joshua, referring both to the region east of the Jordan (what is often called Transjordan : 1:14 15; 2:10; 7:7; 9:10; 12:1; 13:8; 22:4; 24:8) and the region west of the Jordan (what is sometimes called Cisjordan : 5:1; 9:1; 12:7; 22:7). Originally, a person's use of the term undoubtedly signaled a reference point where that person stood relative to the Jordan, but in the writing of the book, this was not so clear. Occasionally, the term is clarified by an adverbial prepositional phrase indicating geographical location, such as toward the sea, that is, to the west (5:1; 12:7) or toward the sunrise, that is, to the east (1:15; 12:1). 2

3 The geographical description laid out shows that the kings opposing Israel came from all parts of the land of Canaan: they were from (1) the hill country, that is, the central highlands, (2) the western foothills, that is, the foothills between the central highlands and the coastal plain, and (3) the entire coast of the Mediterranean Sea, as far as the front of Lebanon. Just as the land that Israel was entering to possess is painted in terms as broad as possible in 1:4, so here, the adversaries Israel was to face are also portrayed as coming from as broad an area as possible. The summary statement in 10:40 42 about Joshua's all-encompassing conquests recalls the territories mentioned here (specifically, the references to the hill country and the western foothills). The coalition that came up against Israel was led by the kings of six groups of Canaanites, all of whom were listed among the seven groups in 3:10, but in a different order. Of the twenty-one such lists of nations, only the ones in Deut 20:17 and Josh 12:8 match this one exactly. The correspondence with the Deuteronomy list cannot be coincidental, because that list is found in a passage speaking of Israel's going to war (Deut 20:1 20), and it occurs at the precise moment when Moses instructs the Israelites concerning their treatment of the nations indigenous to Canaan: However, in the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites as the LORD your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against the LORD your God (Deut 20:16 18). This is a subtle reminder that Israel was not to make peace with any of these peoples, and it is an ironic introduction to the story that follows, where Israel did precisely that with the Gibeonites. The coalition came together to fight Joshua and Israel (v. 2). Since both Joshua and Israel are prominent in the account of the defeat of Ai, it is not surprising that both are mentioned here. The group came as a unified force: the NIV does not translate the last two words of the verse, which state that the kings came against Israel as one mouth, that is, unified in purpose against Israel (cf. NASB: with one accord ). This reinforces the all-encompassing nature of those aligned against Israel that we noted in v. 1. We do not read of any actual fighting between Israel and this coalition, however; the coalition disappears from the scene after v. 2, but it is replaced in chaps. 10 and 11 with different coalitions (although 11:1 reminds us of the coalition here by listing the same six peoples as part of an even larger coalition). However, the comments in 12:1, 7, speaking of kings of the land whom the Israelites defeated, undoubtedly include the kings mentioned here in 9:1 2. (2) The Gibeonites Deceit (9:3 15) 3 However, when the people of Gibeon heard what Joshua had done to Jericho and Ai, 4 they resorted to a ruse: They went as a delegation whose donkeys were loaded with worn-out sacks and old wineskins, cracked and mended. 5 The men put worn and patched sandals on their feet and wore old clothes. All the bread of their food supply was dry and moldy. 6 Then they went to Joshua in the camp at Gilgal and said to him and the men of Israel, We have come from a distant country; make a treaty with us. 7 The men of Israel said to the Hivites, But perhaps you live near us. How then can we make a treaty with you? 8 We are your servants, they said to Joshua. But Joshua asked, Who are you and where do you come from? 3

4 9 They answered: Your servants have come from a very distant country because of the fame of the LORD your God. For we have heard reports of him: all that he did in Egypt, 10 and all that he did to the two kings of the Amorites east of the Jordan Sihon king of Heshbon, and Og king of Bashan, who reigned in Ashtaroth. 11 And our elders and all those living in our country said to us, Take provisions for your journey; go and meet them and say to them, We are your servants; make a treaty with us. 12 This bread of ours was warm when we packed it at home on the day we left to come to you. But now see how dry and moldy it is. 13 And these wineskins that we filled were new, but see how cracked they are. And our clothes and sandals are worn out by the very long journey. 14 The men of Israel sampled their provisions but did not inquire of the LORD. 15 Then Joshua made a treaty of peace with them to let them live, and the leaders of the assembly ratified it by oath. The narrative flow begun by the story of opposition to Israel is arrested by the story of the Gibeonites treaty with Israel in the rest of this chapter. In the first section (vv. 3 15), the actual process of the making of the treaty is described. The inhabitants of Gibeon also had heard of the Israelite victories, but their response was different from that of the kings mentioned in vv Rather than risk destruction, which they were sure would be their lot, they resorted to a trick to deceive Israel into making a peace treaty with them. They were successful, and they ended up living among the Israelites (v. 27). Their appearance as foreigners who lived among the Israelites has been anticipated by the reference to the alien in 8:33. 9:3 5 Just as the kings heard (šm ) about Joshua's and Israel's victory over Ai (v. 1), so also had the Gibeonites (v. 3; see also v. 24). Gibeon was a city not far from Ai, about five miles northwest of Jerusalem. It is first mentioned here in the Bible. Gibeon would be part of Benjamin's tribal inheritance (Josh 18:25) and also would be apportioned as a Levitical city (21:17). In the Bible, it is known primarily from the story here and the battle that followed (10:1 27). In response to the threat of the Israelites, the Gibeonites devised a trick by which to deceive Israel into making peace with them. They went to elaborate lengths to make it appear that they had been traveling a long distance and a long time (vv. 4 5). Their bread was dry and crumbly. 9:6 Following up on their actions in vv. 4 5, the Gibeonites claimed that they had come from a faraway country. Israel was allowed to spare and make treaties with cities that were far from them, but they were explicitly directed not to make peace with the cities of the peoples whom the Israelites were dispossessing (see Exod 34:11 12; Deut 20:10 18, esp. vv ). Thus, if the Gibeonites claim of v. 6 had been truthful, the treaty that the Israelites made with them would have been permissible; however, the reader knows that this is not true. A hint of this untruth is found in the Gibeonites own choice of words here (see the note on v. 8). It is obvious that the Gibeonites knew something about Israelite law, since their actions and words corresponded so closely to the Pentateuchal instructions. How they would have known this is unclear, but Israel's reputation had preceded it (Josh 2:9 11; 9:9 10). For a people who took such elaborate steps to spare themselves from any attack by the Israelites, it should not strain credulity to imagine them doing whatever was necessary to find a way to accomplish this (see also on 2:11). The first reference in the book to a covenant (bĕrît) other than the one Israel had made with its God is found here. A covenant was a binding agreement between two parties, and in this case the word treaty describes the agreement well. We have already discussed the nature and elements of this treaty (see the introduction to this passage). 4

5 The geographical setting now shifts to Gilgal. If this was the place where the Israelites had erected memorial stones and undergone circumcision (see 4:19 20; 5:9 10), then they journeyed twenty-five to thirty miles back to their original starting point in the land, which seems strange. However, it seems more likely that this was a different place with the same name, somewhere in the vicinity of Mounts Ebal and Gerizim, where the covenant renewal ceremony had taken place (8:30 35). There are at least three different places called Gilgal in the Old Testament: (1) the main one, in the Jordan Valley, known from Joshua 4 and 5 and numerous other Scriptures (1 Sam 7:16; 11:14 15; 13:3 4; etc.); (2) a location north of Bethel, in the hill country, where Elijah and Elisha had been staying (2 Kgs 2:1); (3) a town between Jerusalem and Jericho, in the boundary list of Judah's territory (Josh 15:7). It appears that the Gilgal here is a fourth one, the same one that is mentioned in Deut 11:29 30, which was near Mounts Ebal and Gerizim and the oak of Moreh (which, according to Gen 12:6, was near Shechem). The Israelites in vv. 6 7 are called, literally, the man of Israel. This term is used frequently as a collective noun referring to the Israelite army (e.g., Judg 7:23; 9:55; 1 Sam 13:6; 17:2; 23:9; cf. 2 Sam 17:24, where kol, all, every, precedes the term), and such is possibly the case here. Some manuscript traditions have a more conventional reading in vv. 6 7: sons of Israel or every man of Israel. 9:7 The Israelites displayed their skepticism concerning the Gibeonites claim by raising the possibility that the Gibeonites were actually living in their midst and showed their knowledge of the prohibitions in Exod 34:11 12 and Deut 20:15 18 about making treaties with the peoples of the land by asking how they could make such a treaty. The narrator adds an intriguing signal of his own at this point by calling the Gibeonites Hivites, although they had not identified themselves as such. Since the Hivites were among the groups to be destroyed (Exod 34:11; Deut 20:17; Josh 3:10) and part of the coalition arrayed against Israel (9:1), the narrator is providing his readers with his own evaluation of the situation: the Gibeonites were Hivites, enemies of Israel, and no treaty should be made with them. 9:8 The Gibeonites attempted to defuse the situation by depicting themselves as subordinates ( We are your servants ). Joshua, however, maintained a skeptical stance by asking them who they were and whence they had come. A subtle interplay between Joshua's words in v. 8 and the Gibeonites in v. 6 reveals their differing perceptions of the situation. The Gibeonites stated in v. 6 that they had come from a distant country ; the verb form here makes it clear that, in their minds, they had reached their destination, that is, they had arrived from a distant country. By contrast, when Joshua questioned them, the verb form he used made it clear that he believed the Gibeonites were merely passing by. We might paraphrase his words as from where are you coming as you pass by here? The Gibeonites deception was working: their own (secret) destination was the Israelite camp, but Joshua believed that they were on their way to somewhere else. 9:9 13 In response to Joshua's questions, the Gibeonites gave a lengthy explanation and justification of their actions that had brought them to the point of asking for a treaty. They began by reiterating their claim to have come from a distant place (cf. v. 6) and then added that this was occasioned by the name ( fame ) of Israel's God (v. 9). This is one of only two direct references in the book to God's name, that is, his reputation. In vv. 9 10, the Gibeonites uttered words similar to Rahab's (see 2:9 11). The Israelites reputation had preceded them, and the Gibeonites had heard about God's mighty acts in Egypt and the Israelites victories over Sihon and Og. How they had heard is not specified, but v. 24 explicitly says that they had been informed of the details of how God had worked on Israel's behalf. Rahab had only mentioned 5

6 Sihon and Og, but undoubtedly the events in Egypt were known as well, since they were even more spectacular than the victories in Transjordan. The fact that the Gibeonites mentioned only events outside of Canaan as opposed to the more recent victories over Jericho and Ai may have been an intentional part of their plan, suggesting to the Israelites that they were not from nearby (and thus would not know of the most recent events). In vv , the details of the Gibeonites ruse come out. They claimed to have left so long before that their bread was dry and crumbled and their wineskins were cracked (vv ). As is often the case with liars, the Gibeonites told partial truths: they had indeed taken provisions, as their elders had instructed (cf. vv. 4 5, 11), and they had indeed heard a report (cf. vv. 3, 9). However, the whole truth showed them to be liars, and we readers know this because of the information in the text, even if Joshua and the Israelites did not. 9:14 The NIV's sampled translates the Hebrew's wayyiqḥû, and they took from. Some scholars maintain that this was part of a covenant-ratifying meal that the Israelites and Gibeonites shared together (see the introduction to chap. 9). However, more probably, this statement merely means that the Israelites took from the Gibeonites provisions in order to inspect them, to confirm the Gibeonites words. The key to understanding Israel's fault in this episode comes in the second half of this verse, which reads (lit.), But the mouth of the LORD they did not ask [i.e., consult]. This failure was contrary to the explicit instructions the Lord gave to Joshua concerning how to discern his will, that they should consult him, by going to Eleazar the priest, who would consult the Lord using the Urim (Num 27:21). The Israelites confirmation of the Gibeonites claim was purely in their own strength and on their own initiative. The mistake on Israel's and Joshua's part was not that they were deceived per se, but that they did not ask for the Lord's counsel. This is certainly a warning to all who read this passage: God is there to be consulted, and we ignore him at our peril (cf. 1 Chr 28:9; 2 Chr 15:2; 18:4; 20:4; etc.). 9:15 Apparently, on the basis of sampling the Gibeonites food, Joshua and the leaders of the Israelite assembly were satisfied with the Gibeonites story. Joshua and the leaders are distinguished in this verse. Joshua took two actions (merged into one in NIV's translation): (1) they made peace, and (2) they made a covenant [or treaty]. These actions spared the Gibeonites lives, which was their objective from the start. The leaders then swore an oath that ratified the treaty. A different word for the Israelite assembly is used here ( ēdâ) from the previous chapter (qāhāl; see on 8:30). The two terms are essentially synonymous, although, based on its etymology, ēdâ may indicate a group of Israelites convened for a specific goal, which in this case would have been dealing with the Gibeonites. The specific phrase here leaders [nĕśî îm] of the assembly is found eleven times in the Old Testament, including four times in Joshua (9:15, 18, 19; 22:30) and five times in Numbers (4:34; 16:2; 27:2; 31:13; 32:2). The term nĕśî îm usually is translated as leaders, chiefs, or princes. 6

7 (3) The Gibeonites Lot (9:16 27) 16 Three days after they made the treaty with the Gibeonites, the Israelites heard that they were neighbors, living near them. 17 So the Israelites set out and on the third day came to their cities: Gibeon, Kephirah, Beeroth and Kiriath Jearim. 18 But the Israelites did not attack them, because the leaders of the assembly had sworn an oath to them by the LORD, the God of Israel. The whole assembly grumbled against the leaders, 19 but all the leaders answered, We have given them our oath by the LORD, the God of Israel, and we cannot touch them now. 20 This is what we will do to them: We will let them live, so that wrath will not fall on us for breaking the oath we swore to them. 21 They continued, Let them live, but let them be woodcutters and water carriers for the entire community. So the leaders promise to them was kept. 22 Then Joshua summoned the Gibeonites and said, Why did you deceive us by saying, We live a long way from you, while actually you live near us? 23 You are now under a curse: You will never cease to serve as woodcutters and water carriers for the house of my God. 24 They answered Joshua, Your servants were clearly told how the LORD your God had commanded his servant Moses to give you the whole land and to wipe out all its inhabitants from before you. So we feared for our lives because of you, and that is why we did this. 25 We are now in your hands. Do to us whatever seems good and right to you. 26 So Joshua saved them from the Israelites, and they did not kill them. 27 That day he made the Gibeonites woodcutters and water carriers for the community and for the altar of the LORD at the place the LORD would choose. And that is what they are to this day. The second major section of the chapter, which explains the Gibeonite indenture to Israel, is marked by the standard syntactical pattern also found in v. 1 (see on 9:1). This section divides naturally into two subsections. The first (vv ) tells of the Israelites discovery of the Gibeonites deceit and the resulting confrontation. Despite the Gibeonite trickery, Israel nevertheless was bound by its oath to keep the treaty. The seriousness of the oath is underscored by the fact that vv are devoted to it. The congregation was angry with its leaders for having done this (v. 18b), but their hands were tied by the oath the leaders had taken. This fact is stated explicitly and in repetitive detail in vv Joshua is not mentioned at all in this section: the fault is laid at the leaders feet for swearing the oath to the Gibeonites (v. 15b), even though Joshua had made the peace and the actual treaty (v. 15a). Both parties were guilty, but the author downplays Joshua's guilt, perhaps because of his otherwise exemplary leadership role in the book. The second subsection here (vv ) tells of Joshua's confrontation with the Gibeonites. This parallels the confrontation between the Israelite leaders and the Gibeonites recounted in vv The leaders and Joshua apparently had acted separately in making peace with the Gibeonites (see especially v. 15), but the results were the same: they both instructed the people to let the Gibeonites live, and the Gibeonites ended up as servants in the Israelite camp (vv. 21, 26 27). In the end, the Gibeonites provide another example in Joshua of foreigners assimilated into Israel, although in a different way (see the commentary at 2:11 and 8:33). 7

8 9:16 The Gibeonites trickery is now discovered by the Israelites in an ironic twist: they heard (šm ) about the Gibeonites deceit, just as the Canaanite kings and the Gibeonites earlier had heard (šm ) about the Israelites great successes (vv. 1, 3). The Gibeonites were not from a distant land but were from nearby: they actually were living in their midst (NIV: near them ). 9:17 We learn that the Gibeonites lived in at least four towns, all of which are mentioned in the Benjaminite tribal allotments (Josh 18:25 26, 28). These were all clustered five to ten miles northwest of Jerusalem. Nothing concrete is known of the Gibeonites political organization, but this reference to their cities suggests some type of loose federation (with elders [zĕqēnîm] as important leaders in the community: see v. 11). The Philistines had a five-city federation composed of Gaza, Ashkelon, Ashdod, Ekron, and Gath ruled by lords (sĕrānîm), as indicated by such texts as Josh 13:3; Judg 3:3; 1 Sam 6:16 18; et cetera. 9:18 The Gibeonites were safe from harm at the hands of Israel because of the oath that had been taken (v. 15). Oath taking and swearing are solemn affairs in the Old Testament. To take an oath the Hebrew words for swear and oath are from the same root: šb was to give one's sacred and unbreakable word that he would follow through on what was promised. God often swore by himself, his holiness, or his great name to take certain actions (e.g., Gen 22:16 18; Ps 89:35 [Hb. 36]; Jer 44:26). Swearing falsely was a grave sin (Ezek 17:16 21; Zech 5:3 4; Mal 3:5). Because of the sacred, unbreakable nature of an oath, this treaty that the Israelites made with the Gibeonites, even though it was obtained under false pretenses, could not be revoked. A similar situation is visible in Genesis 27, where Jacob tricked Isaac into blessing him, and the rightful recipient of the blessing, Esau, could not then receive it. The entire assembly grumbled against the leaders. The word used here of grumbling lûn is found about twenty times in the Old Testament, all but twice (here and Ps 59:15[Hb. 16]) in Exodus and Numbers, referring to the people's grumbling and complaining in the wilderness. It does not appear that the people were simply grumbling because of an ill-advised treaty. Rather, vv imply that the people's desire was to kill the Gibeonites and that their grumbling was because they were now deprived of this opportunity. Verse 26, which states that Joshua saved [the Gibeonites] from the Israelites, confirms that their intentions were not good. 9:19 The leaders reply indicates the bind into which they had placed themselves, and its wording gives a slight indication of a defensive, frustrated, or desperate attitude. The emphasis is on themselves as the ones who made the treaty as opposed to God and on their inability to retract it. They said, in a wooden translation, As for us, we have sworn to them by the LORD the God of Israel, and now, we are not able to touch them! Contrary to the human impulse to lie and justify oneself, an impulse indulged far too commonly, the leaders did not deny that they had done this their words are almost identical to the narrator's report in v. 18 but they were powerless to make any changes. The repeated phrase by the LORD the God of Israel in vv emphasizes the solemnity and the binding nature of the oath they had sworn: this was taken in his name and could not be broken. 9:20 21 In v. 20, the leaders acknowledged the obvious necessity incumbent upon them, that they needed to spare the Gibeonites, if only so that they themselves would not suffer wrath because of breaking the oath. Many years later, when Saul killed the Gibeonites in violation of this oath, the Lord brought a famine upon the land (2 Sam 21:1), and this would have been the type of wrath the leaders feared. 8

9 The leaders specified that the Gibeonites should be their servants, cutting their wood and carrying their water; thus, in this way, the leaders word to the Gibeonites was honored (v. 21). Servitude was the destiny of those cities that made their peace with the Israelites, according to Deut 20: The specific activities here were mentioned by Moses, in a context that indicates this was already a reality with other aliens: in urging the Israelites to follow the covenant, he included even aliens in his instructions: Your children and your wives, and the aliens living in your camps who chop your wood and carry your water (Deut 29:11[Hb. 10]). 9:22 23 These verses open the second subsection of 9:16 27 (see comments introducing this section). They are somewhat repetitive of the information in v. 21, but they add several new elements to the story line. Joshua's question about the Gibeonites deception in v. 22 refers back to his earlier questions of v. 8, the Gibeonites response in v. 9, and the revelation of their true home in v. 16. The Gibeonites servant status is now revealed to be a curse (v. 23), in line with the curses to be pronounced on ones who violated God's covenant (see Deuteronomy 27 28). The Gibeonites service was to be for the house of our God, which is different from the leaders more general statement that it was to be for all the assembly (v. 21). Verse 27 reveals that their duties included both activities. The house of God in later years signified the temple that Solomon built (see, e.g., 1 Chr 22:2; 23:28; Ps 135:2; Mic 4:2) or the temple rebuilt after the exile (e.g., Ezra 1:4; 3:8). In Joshua's day, however, there was no temple, and the house of God may have referred to the tabernacle or to a place such as Shiloh, where there was a house of God in the days before the temple was built (1 Sam 1:7; cf. Josh 18:1). 9:24 25 The Gibeonites now revealed their motives to Joshua, which have been apparent to the reader from the beginning (see vv. 3 4). In doing so, they expressed a knowledge of what God was intending to do for his people, in a way similar to Rahab's confession of her faith in 2:9 11. They placed themselves at Joshua's mercy, stating that they should do to them (lit.), according to that which is good and right in your eyes. The same expression is found in Jer 26:14, where Jeremiah defended himself before the officials and people of Judah, stating that his mission was from God and that they should do to him according to that which is good and right in your eyes. If they chose wrongly, however that is, if they put him to death then you will bring the guilt of innocent blood on yourselves and on this city and those who live in it (v. 15). So too for the Gibeonites: the rightness of their claim of protection was rooted in Israel's law. The expression to do right in X s eyes usually refers to doing right in God's eyes. Sometimes it refers to the decision-making process, as here (Josh 9:25; 2 Sam 19:6[Hb. 7]; Jer 26:14; 40:4 5). 9:26 27 The wording in v. 26 places Joshua in the role of the Gibeonites deliverer from the Israelites, who presumably were angry enough to want to abrogate the treaty and kill them (cf. v. 18). As we noted earlier, despite his own role in making the treaty (v. 15), Joshua is in the background in the section where the problem is discussed (vv ), and his leadership was not questioned as was the Israelite officials (v. 18). Verse 27 shows that the Gibeonites tasks of cutting wood and carrying water were dual in focus, which had already been indicated in vv. 21, 23 (see the commentary on v. 23): they were to serve for the community (a secular focus) and for the altar of the LORD (a religious focus). This was to be done in perpetuity, to this day, and it was to be done at the place that the Lord would choose. The reference to the place that the Lord would choose echoes an identical expression that is prominent in Deuteronomy, where it occurs twenty-one times. It indicates that the Gibeonites were to serve only at sanctioned Israelite cultic centers, such as Shiloh (Josh 18:1) or Gibeon itself (1 Chr 16:39), and not Canaanite ones. These sanctioned centers were those where the tabernacle and the ark of 9

10 the covenant were to be found, because God's presence was there. After the Jerusalem temple was built, it was the place of legitimate worship. A postscript to the story of the Gibeonites can be seen after the exile, in two lists in the Book of Nehemiah. In both cases, men from Gibeon are listed among the Jews who were repairing the walls or who returned from Babylonian exile (Neh 3:7; 7:25). They appear to have been fully assimilated among the Jews, as much believers in Israel's God as was Rahab and other foreign converts and as much the recipients of God's grace (see also the comments on 2:11). 7. Southern Campaign Completed (10:28 43) Chapter 10 concludes with a quick overview of the rest of the southern campaign, in which seven cities are the focus (vv ), followed by a summary of the entire area that was subdued, along with a theological evaluation (vv ). (1) Seven Cities Destroyed (10:28 39) 27 At sunset Joshua gave the order and they took them down from the trees and threw them into the cave where they had been hiding. At the mouth of the cave they placed large rocks, which are there to this day. 28 That day Joshua took Makkedah. He put the city and its king to the sword and totally destroyed everyone in it. He left no survivors. And he did to the king of Makkedah as he had done to the king of Jericho. 29 Then Joshua and all Israel with him moved on from Makkedah to Libnah and attacked it. 30 The LORD also gave that city and its king into Israel's hand. The city and everyone in it Joshua put to the sword. He left no survivors there. And he did to its king as he had done to the king of Jericho. 31 Then Joshua and all Israel with him moved on from Libnah to Lachish; he took up positions against it and attacked it. 32 The LORD handed Lachish over to Israel, and Joshua took it on the second day. The city and everyone in it he put to the sword, just as he had done to Libnah. 33 Meanwhile, Horam king of Gezer had come up to help Lachish, but Joshua defeated him and his army until no survivors were left. 34 Then Joshua and all Israel with him moved on from Lachish to Eglon; they took up positions against it and attacked it. 35 They captured it that same day and put it to the sword and totally destroyed everyone in it, just as they had done to Lachish. 36 Then Joshua and all Israel with him went up from Eglon to Hebron and attacked it. 37 They took the city and put it to the sword, together with its king, its villages and everyone in it. They left no survivors. Just as at Eglon, they totally destroyed it and everyone in it. 38 Then Joshua and all Israel with him turned around and attacked Debir. 39 They took the city, its king and its villages, and put them to the sword. Everyone in it they totally destroyed. They left no survivors. They did to Debir and its king as they had done to Libnah and its king and to Hebron. 10:28 39 The battle of Gibeon (vv. 1 27) is the last in the Book of Joshua for which a detailed account is given (the others are Jericho and Ai). Hereafter, only bare-bones summaries are given. The dominant mood now, especially in this section, is that Israel almost effortlessly took every city, king, and people it encountered, by God's power, and that it annihilated every living thing in these cities. The reasons for this annihilation are rooted in the concept of total destruction as a sacral act, the ḥērem, 10

11 which we have discussed earlier (see the excursus on Destruction and Devoted Things in Joshua at the end of chap. 6). Now that Israel had faced its greatest crises disobedience and defeat at Ai and treaty entanglement with a forbidden people, the Gibeonites God gave the Canaanites and their cities into the Israelites hands. In this section, the kings and people of seven cities are mentioned in a series of formulaic accounts as having engaged Israel in battle and having been completely destroyed. The cities are Makkedah, Libnah, Lachish, Gezer, Eglon, Hebron, and Debir. They were all in the southern portion of the land; the Israelites had entered Canaan in the middle (on a north-south axis), and their campaigns went through the middle first, then turned south (chap. 10), and then north (chap. 11). The fact that there are exactly seven cities here no more and no less suggests that this may be a summarizing account, showing the destructions of representative cities and not intended to be comprehensive, detailing every city captured. Furthermore, we read later of four additional cities in the south that Joshua and the Israelites took, which argues in the same direction. The cities were Geder, Hormah, Arad, and Adullam (12:13 15; see further the commentary on 12:7 24). Certain patterns can be discerned in this account. The overall account is regular, but no one of the seven miniaccounts is exactly the same as the other, which lends a flavor of historical plausibility to the passage. A balanced structure centered around Gezer can easily be seen as follows. City (Object of Destruction) A Makkedah (king, city, people) B Libnah (king, city, people) C Lachish (city, people) Comparison like Jericho like Jericho like Libnah D Horam, king of Gezer C Eglon (city, people) like Lachish B Hebron (king, villages, people) like Eglon A Debir (king, villages, people) like Libnah and Hebron The list is constructed around Gezer, for which there is no record of the Israelites capture and destruction of its inhabitants, only the defeat of its army (v. 33). This accords with the historical reality recorded in 16:10, which says that the Ephraimites did not dislodge the Canaanites living in Gezer; to this day the Canaanites live among the people of Ephraim, and in Judg 1:29: Nor did Ephraim drive out the Canaanites living in Gezer, but the Canaanites continued to live there among them. Six segments of the list mention Joshua and all Israel with him (A, B, C, C, B, A ) and the fact that Joshua (A, B, C) or Joshua and all Israel (C, B, A ) put it/them to the sword. Five segments mention that the Israelites left no survivors (A, B, D, B, A ), and one more (C ) states that they totally destroyed everyone. Six segments conclude by stating that Joshua did to the city in question just as he had done to a previous city or king (A, B, C, C, B, A ). For the first two cities, the point of comparison is Jericho; after that, it is the previously mentioned city, until the last one, which in addition 11

12 refers back to the second one in the list (B and B ). Five segments mention the king of the city; the two that do not are C (Lachish) and C (Eglon), both cities whose kings had already been killed (10:3, 26). A third city from the coalition earlier in the chapter is also among the seven here: Hebron (B ). Its king is mentioned (despite the fact that he had already been killed), probably for reasons of structural balance in the passage. The list begins with Makkedah (v. 28), where the battle of Gibeon had ended with the Amorite kings bodies sealed up in a cave. It proceeds in an arc northwest to Libnah (vv ), southwest to Lachish (vv ), then it is interrupted by the encounter with Horam, king of Gezer, who came from some distance away, to the northwest, to the aid of Lachish (v. 33). After this, the list moves southeast to Eglon (vv ), northeast to Hebron (vv ), and south to Debir (vv ). (See map.) The account of Horam, king of Gezer, coming from a distance to help his ally at Lachish and being defeated in the process (v. 33) stands in ironic contrast to the Israelite success in coming to help their new allies, the Gibeonites (vv. 1 14). It was only through the help of their God that Israel was able to succeed. The nature of the conquest of these cities differed from city to city, it would appear. This is because for some, we read later of further efforts to subjugate them (e.g., Hebron: 15:13 14; Judg 1:9 10, 20; Debir: Josh 15:15 17; Judg 1:12 13). Also Aijalon, which is mentioned in the battle of Gibeon (10:12), was not conquered until later (Judg 1:35). (2) Summary of the Campaign (10:40 43) 40 So Joshua subdued the whole region, including the hill country, the Negev, the western foothills and the mountain slopes, together with all their kings. He left no survivors. He totally destroyed all who breathed, just as the LORD, the God of Israel, had commanded. 41 Joshua subdued them from Kadesh Barnea to Gaza and from the whole region of Goshen to Gibeon. 42 All these kings and their lands Joshua conquered in one campaign, because the LORD, the God of Israel, fought for Israel. 43 Then Joshua returned with all Israel to the camp at Gilgal. These verses bring to a close the present section, which deals with Israel's campaign in the south (chap. 10). They also hark back to chap. 9, since the first battle in chap. 10, at Gibeon, had its roots in the Gibeonites treaty with Israel, which they made with Israel as a result of their hearing (šm ) about what Joshua had done to Jericho and Ai (9:3). They even hark back to 9:1, where the kings of several regions in Canaan also heard (šm ) about these things and gathered to do battle against Israel. Even though these kings are not heard from again after 9:2, the summary here in 10:40 includes two of the regions from which these kings came: the hill country and the western foothills. So, even these kings lands were now under Israel's sovereignty. The summary is somewhat repetitive, but in v. 40, regions are in view, whereas in v. 41, boundaries or limits are described, and in v. 42, kings are mentioned. The picture painted in this section is unequivocally one of complete and swift annihilation of people throughout the entire region. This is the implication of the statements that Joshua and the Israelites left no survivors in the various cities in vv. 28, 30, 33, 37, 39 (cf. also vv. 32, 35). This is also the explicit testimony of vv. 40 and 42a, as well (see also the similar summaries in 11:16 23; 21:43 45). The southern campaign is seen as having been accomplished in one fell swoop (v. 42) because God fought for Israel. 12

13 However, we should anticipate here that other indications in the Book of Joshua point to a longerlasting and less all-inclusive campaign. Passages such as Josh 11:22; 13:2 6; 14:12; 15:63; 16:10; 17:12 13; 18:2 3; 19:47; 23:4 5, 7, 12 13; and Judges 1 show people remaining in areas supposedly conquered and destroyed completely by the Israelites. Also, Josh 11:18 states that Joshua waged war against all these kings for a long time (lit., many days ), which stands somewhat in tension with the statement in v. 42 that all these kings and their land Joshua conquered in one campaign. Such a longlasting campaign had been anticipated many years earlier, when the Lord told the Israelites: I will not drive [the people of the land] out in a single year, because the land would become desolate and the wild animals too numerous for you. Little by little I will drive them out before you, until you have increased enough to take possession of the land (Exod 23:29 30). Moses also told the people: The LORD your God will drive out those nations before you, little by little. You will not be allowed to eliminate them all at once, or the wild animals will multiply around you (Deut 7:22). Thus, the picture presented in 10:28 43, and especially in vv , must be seen as a stylized summary of sorts. From one perspective a broader, more general perspective there was indeed a sweeping victory over the Canaanites. No significant opposition remained: the power of the Canaanites was broken and their land effectively belonged now to Israel (or, more accurately, by the end of chap. 11). The author was being hyperbolic here in order to reiterate the theological point made many times in the book that God was indeed giving Israel the entire land. However, the details of the conquest of every last city were not included (see above, on vv ), and the author acknowledged elsewhere that the conquest was indeed not complete. Thus, from another, more detailed perspective, there was still much work to be done. The NIV's subdued in vv translates nkh, usually rendered to strike, smite, and conquered in v. 42 translates lkd, usually rendered to capture. These translations are appropriate if we remember that sometimes a conquest is not necessarily a complete subjugation. For example, the Germans conquest of France in World War II involved the defeat of the French army and the occupation of most of France, but it did not thereby mean that all French people became German loyalists or that Germany permanently colonized France or that it killed every French citizen. So too with many of the cities of Canaan, which were conquered or subdued, but only temporarily or only in part. The dichotomy here is real, but the Book of Joshua acknowledges it. The statements in vv are not an example of a simplistic text uninformed by the historical realities. On the contrary, the book is careful to paint the picture in all its complex texture. Sometimes land remained unconquered due to the Israelites disobedience or inability (which, in effect, was disobedience, evidencing a lack of faith, since God had promised to be faithful and fight Israel's battles). Examples of this include Judah's failure to dislodge the Jebusites from Jerusalem (15:63), Ephraim's failure to dislodge the inhabitants of Gezer (16:10), Manasseh's failure to occupy several towns (17:12), and several examples in Judges 1. Sometimes it would appear that the conquest simply was not yet complete. The best example of this is in 13:1 6, where the Lord detailed to Joshua the territory remaining to be taken, without censuring him or the people for not having done so. Thus, the biblical text is abundantly clear that what was a sweeping conquest on one level involved much hard work and failure on another level. The concern in 10:40 42, however, is with the broader picture: God gave a sweeping, total, effortless victory to his people in fulfillment of his promises. 10:40 Here is an overview of a region that Joshua subdued in Canaan. It included four areas: (1) the hill country and (2) the western foothills, which had been mentioned earlier (cf. 9:1), but it also encompassed (3) the Negev and (4) the mountain slopes. The hill country was the heart of Canaan, the central highlands that included Ai and Gibeon in the north and Hebron and Debir in the south. The 13

14 Negev was the wilderness area in the southern part of the land (it is still called this in modern-day Israel). The western foothills is the Shephelah, the area between the central highlands and the coastal plain. The mountain slopes are either the western slopes leading down to the lowlands near the Mediterranean Sea or, more probably, the steep slopes going down to the Dead Sea to the east of the central mountainous area (see also 12:8). The reference may be, more precisely, to the stream beds or ravines in one of these areas. The term used here ( ăšēdâ) only occurs six times in the Old Testament, and its meaning is not exactly clear. On the basis of its etymology, which includes the idea of pouring a liquid, as well as the form in Num 21:15 ( ešed), which describes a stream bed in hilly territory (see NASB and NRSV: the slope of the wadis ), some propose that it refers to waterfalls or partings of water. This summary statement covers the central and southern portions of the land of Canaan, but it does not include the coastlands (see 13:2 6, which lists Philistine territory along the coast, along with other lands, as still remaining to be taken). The destruction of the region's peoples was total, according to this verse. Twice the total annihilation is described: (1) there were no survivors, and (2) Joshua totally destroyed all who breathed. The first assertion is made five times in the previous battle summary (vv. 28, 30, 33, 37, 39); and the second, four times (vv. 28, 35, 37, 39), except that here the statement is more comprehensive: Joshua totally destroyed all who breathed. This was all done in fulfillment of the Lord's commands (see Deut 20:16 18 and the introduction to chap. 6). Once again the theme of obedience to God's law and his commands is prominent. 10:41 Now the boundaries or limits of the territory that the Israelites subdued are delimited. The southern extreme stretched from Kadesh Barnea in the east to Gaza in the west. Neither town has been mentioned previously in Joshua, and, in the case of Gaza, it was a Philistine city that had not been conquered: it remained unconquered in 13:3 and did not come under Israelite control until the days of David (2 Sam 5:17 25; 1 Kgs 4:24). The northern extreme stretched from the whole region of Goshen as far as Gibeon (see map). Goshen is not the area in the northeastern Nile Delta where the Israelites had lived in Egypt (Gen 45:10; 46:28; Exod 8:22[Hb. 18]; 9:26). Rather, it is the city in the southern hill country of Canaan mentioned in 15:51 (see also 11:16). Its exact location is unknown. 10:42 The impression given in vv , that the Israelites subdued the land effortlessly, is made explicit here: it was in one campaign, literally, one time. There is no way of knowing exactly how long this was. The passage in vv mentions several days for the campaign (vv. 28, 32, 35), and 11:18 states that many days (NIV: a long time ) Joshua made war However, the point here is that this conquest was part and parcel of one campaign, and the picture painted in vv of a quick, effortless campaign is now reinforced by this reference to a single campaign. The campaign against many different enemies and over a wide territorial expanse was effortless because Israel's God fought for it. The words here are essentially the same as those found in v. 14. Again and again, the Book of Joshua reminds its readers that God was in control of all the events. 10:43 Finally, after the extensive activities of the chapter, Joshua and the people were able to return to their base camp at Gilgal, from where they had come originally in response to the Gibeonites appeal for help (v. 7). This verse is identical to v. 15, but it probably is a scribal duplication at that point (see note at v. 15). 14

15 MAP: JOSHUA'S NORTHERN CAMPAIGN 15