1. The forming of a coalition (9:1,2)⤒🔗

The kings of the cities belonging to the various tribes in Canaan find themselves in a tight spot. Undoubtedly, they are aware of the following facts:

• Jericho, that powerful city, has fallen without resistance
•  Ai was taken and burned to the ground; temporarily it had looked as if Israel was in retreat, but that hope had been crushed.
• To top it off, Israel proceeded to Mount Ebal and Mount Gerizim where their service to the LORD, their God, came to a climax: in the heart of Canaan the LORD had proclaimed his law (8:35).

The Canaanites know about God's command that called for their destruction; they feel threatened after the destruction of both Jericho and Ai. Read the explanation of the Gibeonites in v.24.

The Canaanites know they have to defend themselves against this great threat. They understand the importance of laying aside their differences, forming a coalition, and mobilizing themselves immediately. This is exactly what they do (vv.1,2). All the Canaanites unite themselves to fight not only against Israel, but also against the God of Israel, the LORD, as well.

This coalition could have caused great fear among the Israelites. Later on, in Acts 4, we read about God's children being in similar circumstances and praying to the LORD (esp. Acts 4:27).

In ch.9 we read that the Canaanites become even more afraid when the Gibeonites refuse to join the coalition. Chapter 10 deals with the military campaign in the South; chapter 11 recounts the campaign in the North.

2. Deception rather than coalition (9:3‑6)←⤒🔗

The city of Gibeon does not want to join the coalition because they see no point in fighting the Israelites. No one is able to successfully engage Israel and their God in battle.

However, inaction would not be sensible, for the pronouncement of the LORD regarding their destruction was threatening them.

They decide to salvage their lives through deception.

Question 1: We read in verse 4 that the Gibeonites "...on their part acted with cunning...” Who else besides them had acted with cunning? (See 8:2b.)

Their deception consists of this; they pretend having made a long, arduous journey before arriving at the camp of the Israelites; they pretend they come from a remote country, not from Canaan (v.6). They would like to make a covenant with Israel.

Question 2: Why do they have to use deceit in order to make a covenant with Israel?  Or, why do they have to pretend they do not come from the land of Canaan? (See v.7.)

3. The deception works (9:7‑15)←⤒🔗

The Gibeonites experience some tense moments, as the Israelites do not readily trust them at their word. The men of Israel say, "Perhaps you live among us..." Notice that they say 'among us'. They refer to the land of Canaan, the land that the LORD had promised them and that still had to be conquered. In faith they regard Canaan already as their own country.

Israel was not allowed to enter into a covenant relationship with any of the Canaanite nations (Ex 23:32,33; 34:9‑16; Deut 7:1‑4).

Question 3: What does it mean to enter into a covenant with other nations?  Why were the Israelites not allowed to make a covenant with any of the Canaanite nations?

In addition to the reasons mentioned in the book of Exodus and Deuteronomy, there is another, equally important reason why a covenant with the Canaanites was not permissible. We read that in Genesis 15:16. A covenant with them was forbidden, not only because of the danger of temptation (section 3 para.2), but also because of the righteous punishment of God, which stood firm (section 3 para.3). The LORD wanted to put to an end to the abomination of these people.

Joshua cross‑examines them. Who are they and where do they come from? This gives them opportunity to tell their deceitful story.

Their story sounds all the more convincing because they use God's name. According to Rahab (2:10,11), all the other Canaanites are impressed by what they have heard about the Israelite God; the Gibeonites are no different.

Question 4: The Gibeonites think carefully about what they say. They say that they heard about Pharaoh, and about Sihon and Og. However, they do not mention the fall of Jericho and Ai. Why do they not mention the fall of these cities?

They show their worn‑out clothes, their dry and moldy bread, and their ragged wineskins. The men of Israel, including Joshua, become convinced that these men are sincere.

The author of Joshua adds that the Israelites did not inquire of the LORD. The accusing tone in this statement is obvious.

Question 5: Did the Israelites have a good reason to inquire of the LORD? (See section 3, as well as Num 27:21.)

Eventually Joshua makes a covenant with them. It is remarkable that Joshua was interested in making a covenant with a nation that lived far away. What could have been Joshua's line of reasoning? It is difficult to come up with conclusive answers. Section 3 may provide a clue. In addition, the Gibeonites had said to Joshua that they would be their servants. This means that the covenant acknowledged the superior position of Israel (Deut 20:10,15). Such a covenant must have seemed attractive to Joshua.

 The leaders of the congregation (Num 1:4,16) ratified the covenant with an oath.

Question 6: In what manner are God's children allowed to swear an oath (HC, LD 37)? As a consequence, were the Israelites allowed to change the covenant after the ratification?

4. The discovery of the deception (9:16‑20)←⤒🔗

The Israelites continue their conquest of the southern part of Canaan. On the third day they arrive at Gibeon and the cities belonging to it (Chephirah, Be‑eroth, and Kiriath‑jearim). Finally the truth is revealed: it is with these people that they have made a covenant. They lived in their midst after all.

In spite of the oath, the people of Israel want to place the Gibeonites under the ban. The fact that afterward not nearly all the Canaanites were placed under the ban makes their suggestion even more remarkable (Judg 1:21 ff.).

However, the leaders of the congregation had sworn the oath to them by the name of the LORD. For that reason, the Gibeonites are not allowed to be put to death. This may strike us as a strange judgment. We might argue that this covenant is not valid because the Gibeonites had acted deceitfully. However, we must not forget that the name of the LORD, as well as the life of Israel, was at stake. They would have incurred God's wrath should they have broken the covenant. They must have vividly remembered what the consequences of breaking the covenant were (Josh 7). In 2 Samuel 21:1 you can read that God's wrath would indeed have come over them if this covenant were broken.

5. The punishment of deceit (9:21‑27)←⤒🔗

Joshua calls the Gibeonites to account. He curses them even though they are not killed.

Question 7: With what curse did Joshua curse them? (See v.23.)

The Gibeonites had acted with cunning because they had been afraid of the LORD, the God of Israel, and of his commandments (v.24).

The Gibeonites had managed to salvage their lives.

Question 8: Was their life actually worth living? Think of Psalm 84.

Israel, also, had acted humanly. They had not inquired of the LORD, yet they now wanted to subject the Gibeonites to themselves (v.21). However, did Israel's interests lay at the heart of the issue here? Who played the most important role in this chain of events? Notice how Joshua changes the punishment (vv.23 and 27).  Remember that Gibeon was placed under the ban also. Placing someone or something under the ban meant that it was dedicated to the LORD.

The fact that the Gibeonites remained alive posed a threat to Israel.

Question 9: What was the danger that threatened Israel (section 3, para. 2)? How did this punishment more or less avert this danger? Does this history have an impact on our lives when it comes to having close (lifelong!) relationships with people who do not serve the LORD?

The deception of the Gibeonites was actually Satan's deception. This chapter shows that the deception of Satan fails because the LORD lays claim to the Gibeonites. He is the great King. Everything revolves around him and around his honour.