The Book of Joshua: Part 14 – All In or All Out – Joshua 9
Joshua 9:3-15.
3 But when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai, 4 they on their part acted with cunning and went and made ready provisions and took worn-out sacks for their donkeys, and wineskins, worn-out and torn and mended, 5 with worn-out, patched sandals on their feet, and worn-out clothes. And all their provisions were dry and crumbly. 6 And they went to Joshua in the camp at Gilgal and said to him and to the men of Israel, “We have come from a distant country, so now make a covenant with us.” 7 But the men of Israel said to the Hivites, “Perhaps you live among us; then how can we make a covenant with you?” 8 They said to Joshua, “We are your servants.” And Joshua said to them, “Who are you? And where do you come from?” 9 They said to him, “From a very distant country your servants have come, because of the name of the Lord your God. For we have heard a report of him, and all that he did in Egypt, 10 and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth. 11 So our elders and all the inhabitants of our country said to us, ‘Take provisions in your hand for the journey and go to meet them and say to them, “We are your servants. Come now, make a covenant with us.”’ 12 Here is our bread. It was still warm when we took it from our houses as our food for the journey on the day we set out to come to you, but now, behold, it is dry and crumbly. 13 These wineskins were new when we filled them, and behold, they have burst. And these garments and sandals of ours are worn out from the very long journey.” 14 So the men took some of their provisions, but did not ask counsel from the Lord. 15 And Joshua made peace with them and made a covenant with them, to let them live, and the leaders of the congregation swore to them.
At this point, word was clearly spreading that the God of Israel, with Joshua, was successfully leveling fortified cities. Strategically, leaders of “in the way nations” were now being forced to act—to be proactive, instead of reactive. Previously, what we saw was that other nations, like Jericho and Ai, pursued war with Israel rather than peace. Now from where we are in the text, we don’t yet know the Gibeonites plan for self-preservation, but what we do know from the text is that they are acting in response to the news of victory they’ve heard. They can’t be preparing for battle because of what they’re intentionally and strategically gathering—patched sandals and warn-out wineskins. Nevertheless, they make their way to the men of Israel—Joshua and the other leaders—ready to present their desired terms for an oath with God’s chosen people. However, what’s unique about their request is that they didn’t need equality—they requested servanthood. So, how is Rahab’s belief in and approach to the Mighty Lord of Israel different from the Gibeonites—both non-Israelites? Rahab, out of faith, sought refuge under God, while the Gibeonites, in fear, sought coexistence with Israel. But regardless, when the Israelite leaders looked over the Gibeonites provisions and story, they must have thought it was good enough to move forward, since they didn’t find it necessary to seek discernment and wisdom from God first.
16-21
16 At the end of three days after they had made a covenant with them, they heard that they were their neighbors and that they lived among them. 17 And the people of Israel set out and reached their cities on the third day. Now their cities were Gibeon, Chephirah, Beeroth, and Kiriath-jearim. 18 But the people of Israel did not attack them, because the leaders of the congregation had sworn to them by the Lord, the God of Israel. Then all the congregation murmured against the leaders. 19 But all the leaders said to all the congregation, “We have sworn to them by the Lord, the God of Israel, and now we may not touch them. 20 This we will do to them: let them live, lest wrath be upon us, because of the oath that we swore to them.” 21 And the leaders said to them, “Let them live.” So they became cutters of wood and drawers of water for all the congregation, just as the leaders had said of them.
After all is said and done, with God as their witness, the Israelites did hit a significant hiccup. The Gibeonites weren’t who they said they were. They were Hivites, one of the groups the Israelites were forbidden to make peace with. This was why the Gibeonites needed to be cunning—they had to appear as foreigners, not locals, because they thought their survival as a whole people depended on the success of this plan. Now, as a reminder, the original commands God gave Israel were: “take care, lest you make a covenant with the inhabitants of the land to which you go, lest it become a snare in your midst (Exodus 34:12, ESV)” and “…in the cities of the nations the Lord your God is giving you as an inheritance, do not leave alive anything that breathes (Deuteronomy 20:16, ESV). Again, notice the language of these passages—“inhabitants” and “in the cities.” Because He perfectly understood the nature of man, God knew exactly how easy it was for His set-apart people to become captured and entangled in the sin of those around them. For the leaders of Israel, on the surface, they did what they thought was allowed. So, their mistake was not what they did, it was what they failed to do, which is still disobedience. Because Israel failed to seek God, and fell for the Gibeonites deception, they were forced, because of their own actions, into upholding this new covenant over God’s original command, even as some in the congregation pushed for the oath to be broken and the Gibeonites to be destroyed. Three times in a row, verses 18–20, emphasize the Biblical and cultural importance of keeping vows. Breaking this oath would have, first, increased the nation’s guilt and, second, misrepresented God’s image before the nations. So, the Gibeonites were spared, but as residents of Canaan under Israel’s authority. They were placed into servitude—an outcome that could only come from the Lord’s grace.
22-27
22 Joshua summoned them, and he said to them, “Why did you deceive us, saying, ‘We are very far from you,’ when you dwell among us? 23 Now therefore you are cursed, and some of you shall never be anything but servants, cutters of wood and drawers of water for the house of my God.” 24 They answered Joshua, “Because it was told to your servants for a certainty that the Lord your God had commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land from before you—so we feared greatly for our lives because of you and did this thing. 25 And now, behold, we are in your hand. Whatever seems good and right in your sight to do to us, do it.” 26 So he did this to them and delivered them out of the hand of the people of Israel, and they did not kill them. 27 But Joshua made them that day cutters of wood and drawers of water for the congregation and for the altar of the Lord, to this day, in the place that he should choose.
Joshua’s response to the ones who deceived his Lord, his people, and himself is pretty commendable. He didn’t overcorrect their disobedience with more disobedience. He acknowledged the problem, then faced it, not in the flesh, but in the Lord. He was willing to seek peace. In this posture, he was also able to discover the trueness of the Gibeonites motivation. The Gibeonites were scared out of their minds! But instead of further justifying their actions, they acknowledged them. In their conversation, they don’t appear as anxious. They actually seem somewhat humbled, genuinely ready for whatever decision Joshua seemed fit for their deception—it could be death or it could be life. From the text, we know that the decision was life. They were protected, not as equals like Rahab was, but as servants to the Israelite people, and redemptively, as servants to their gracious and just God.
I’m gonna give the Bauld family a shout out really quick. A few weeks ago, Brody and his dad, Hawkeye, overheard that I’ve never seen Aladian or The Lion King. Rightfully, I was verbally hazed ever so slightly, so I went home and watched them. My suspicions were correct—I did cry when Mufasa died, a little too much. But I bring this up because there are huge parallels between Aladin and the Gibeonites. Aladian puts on this whole “Prince Ali” persona just to get a foot in the door with Jasmine, and it feels pretty harmless at first—just like the Gibeonites pretending they’d traveled from far away to get that treaty. But then the lie starts to take on a life of its own. You can really feel Aladdin getting trapped by it; he wants to come clean, but he’s already too deep. It’s that classic “bound by the lie” situation where once the truth is out there, you’re stuck with the consequences, whether you meant well or not. But if we look at the other side of the coin—not just the Gibeonites trickery, but Israel’s reaction—we see a different kind of mistake. The lack of doing.
So, the theological point that’s worth pulling out of this passage is that sin can both be in the doing and in the absence of doing. While sins of commission are mostly deliberate and obvious—the active pursuit of rebelling against God’s commands—sins of omission can be deceptive and subtle. We might not even realize that we’ve failed to do what God has commanded. This comes from James: “So whoever knows the right thing to do and fails to do it, for him it is sin (4:17, ESV). A few weeks ago we talked about Achan, who took devoted things, knowing very well that God communicated something different. In this chapter, the leaders of Israel were right to seek peace with a supposed distant nation, but again, they offended God because he wasn’t sought first, especially in a decision like this.
In full transparency, I’ve suffered from anxiety and depression for years. I have the tendency to compare myself with the expectations of others, so the unhealthy coping mechanism I found to be most beneficial was isolation. If I’m alone, then I don’t have anyone to compare myself to. I didn’t think I was hurting anyone, but after this became a pattern, a friend of mine asked me, “Tyler, do you realize that you still have an obligation to the body of Christ?” Honestly, I didn’t. My comfort and self-preservation masked the spiritual reality that I, in Christ Jesus, was made for more and that I was responsible for more.
King Jesus doesn’t command perfection. David had an affair; Jonah ran from God; Martha was a worrier; Paul was a murderer, but He does ask for genuine and repentant faith. All throughout the Bible, from Old Testament to New, the message is clear: if you say you trust God, you have to be all in.
[Point #1]: To be all in means seeking God even when what’s in-front of us looks good.
The Gibeonites brought a compelling story, with props, to the Israelite leaders. To them, everything looked good on the outside. The lengths they went to worked. But it’s unfortunate that the provisions they took spoke louder to them than what they allowed God to say. They looked at the crumbly and moldy bread, thought to themselves, “Yeah, this adds up!” then proceeded to make an unbreakable covenant with a people they just met.
To my fellow doomscrollers—and no, that’s not a flex—has anyone else seen those “boneless couch” ads on Temu? It’s pitched as this vacuum-sealed innovation that expands to fit like six people. It never stains. It’s super plush. I’ll be honest: I want one so bad I actually started pricing them out. But most of us know the Temu gamble. You order some fancy clothes, and when they arrive, you find that one sleeve is on the shoulder and the other is by your hip. I actually saw an unboxing video for this very couch, and when the plastic wrap was cut into, this “six-person sofa” was barely two feet long. Yet, I’m more captivated by the online appeal—more by the deceit than by the truth. I’m not saying that online shopping warrants deep prayer, but this example is used to highlight how we, or maybe it’s just me, are too quick to act when all we have is partial knowledge and wavering feelings. But beyond that, because of our observations and decisions, at times we’re really not looking for anything that could threaten our made-up minds. Even when we know that we’re missing a step.
If we are to glorify God in all we do (1 Corinthians 10:31), then we must, at all times, seek God. That seems logical to most of us, but what do you think when you hear, “Pray without ceasing (1 Thessalonians 5:17). Is it, “Of course! Not a second will go by that I don’t pray” or is it, “Yeah, but Paul can’t actually mean without ceasing—that’s impossible!” Justifying how hard this is or settling on the absolute minimum speaks volumes in our actions. However we rationalize this verse does hint at how we view needing God. So, the issue is not having to make sure that we pray every second of the day, but it is living a spiritually disciplined life that reflects the reality that we are sinners and He is holy. That we are small and He is big. That we are His created and that He is our Creator. And I admit, I’m bad at this myself, especially when things are going well. I’m a little more prone to seek Him when I’m struggling because “I need Him” more. I air quote here because my actions communicate seeking Him is circumstantial. The truth is that I need Him in the bad and in the good. Yes, Israel needed to seek God because they were faced with having to make an import decision, but in chapters 1-8 we see the real issue was that they were distracted from the reality that they needed God at all times, failing to seek, remember, and cherish what He told them.
Church, do a deep dive into yourself. What distracts you from having the time to seek God—in prayer and reading His Word? Seek, in action, areas of improvement, not because perfection is expected, but because God deserves our worship. So, at the end of the day, let our measurement of seeking God be spiritual, not worldly. Obedience over success. Ask yourself, “Did I worship God during my time in prayer today?” “Did I worship God in my Bible reading today?” If your answer is yes, put a plan together that helps you to maintain this momentum. If your answer is no, remember that all God has ever wanted is for His people to come before Him, regardless of the baggage and failures they bring with them.
So, point number 1: to be all in means seeking God even when what’s in-front of us looks good.
[Point #2]: To be all in requires more than just coexisting with believers.
When the Gibeonites came to the Israelite leaders, from the text, we can imply that they did so because they simply wanted protection. Did they acknowledge the mighty God of Israel’s power? Yes. Did they seek peace over war? Yes. Did they seek servanthood over status? Yes. But, as we’ve discussed throughout this talk, rightly checking the boxes doesn’t always mean that one’s heart posture is right. Really, to contrast this story with Rahab’s is telling.
All of Canaan feared the Israelites, but only Rahab acted rightly to that fear by seeking refuge in the Lord. She turned from the pagan gods of Canaan and bent the knee to the true God of Israel, and because of that, she was spared in the coming invasion. What set her apart from the others in the land was her recognition that Yahweh was fighting for Israel, and again, that He was the one true God. By faith, she left behind her ties to the Canaanites, choosing instead to submit to the Lord, and as a result, she was brought into God’s family. Rahab showed her faith by risking her life to hide the Israelite spies and her family. It was never about her.
The difference with the Gibeonites is that, while they did seek protection and refuge in “their Lord,” at first, they were really only looking to coexist with a God and a people they were otherwise separated from. To them, God was foreign, but to Rahab, He was her one true God who was worth dying for. The Gibeonites came to the Israelites for self-preservation, unlike Rahab who came to the Lord in faith. In the beginning, the Gibeonites only acted because they feared death, but we see a switch in verse 25: “And now, behold, we are in your hand. Whatever seems good and right in your sight to do to us, do it.” They were humbled; still probably scared, but they sought righteousness, even if that now meant death. They were still guilty, yet by God’s grace, they would remain under His protection, but as servants, not as daughters and sons.
I really hate that I’m about to share this story, but it fits. When I was younger, there was a kid, my age, who lived down the street from me named David. He really did have the coolest toys. He had an N64, a massive Nerf collection, the bike with pegs on the back tires. However, there was one problem. I really didn’t like the kid at all, but I could look past that minor issue if it meant getting to play Super Smash Brothers or Zelda. One time, a group of us neighborhood kids were playing hide-and-seek when the game took an unexpected turn—David had to be rushed to the hospital after somehow getting pebbles stuck up his nose while hiding. Ya know, looking back, I spent more time with him because of what he had rather than who he was. That’s something I regret. I wish I had been more humble, a better friend, because he was far more devoted and genuine than I ever was.
In Acts 2, the word Luke used to describe the relationship between spiritual brothers and sisters was devotion. By definition, this word means: “the act of dedicating something to a cause, enterprise, or activity” and “intensity of feeling or expression.” From these explanations, it’s obvious that devotion isn’t a word that’s meant to be taken lightly. If that’s the case, and “dedication” and “intensity” are the Biblical expectations, then coexisting is a lesser act of being, a posture that’s not praised by the Biblical authors. One speaks into being active, while the other into being passive. So, if that’s the distinction, then we must ask ourselves, “Are we actively pursuing deep relationships with other believers?”
Since moving to New York I’ve been very confused by relationships. The confusing part is that for the majority of the day I’m around people, sometimes shoulder to shoulder. I’m in more conversations than not, yet, there are many days that I sit at home feeling incredibly lonely. I have conversations, but am I really heard? I’m around people, but am I really seen? And vice versa, do I really know the people around me? I think that coexisting is unfortunately found too often. Now, if this is a cultural observation, what does it mean for us as Christians who are called to be countercultural?
The first thing to do is remember that those in Christ are members of the same body. If we’re all running the same race, then the eyes [gesture] need the legs [gesture]; the legs [gesture] need the arms [gesture]; the arms [gesture] need the lungs [gesture]. Yes, our sole reliance is in Christ as the head, but it’s in God’s design for us to be more than separate people. That’s not family. We might not be related by blood and we might be in different stages of life, but we all have something in common. All believers are servants to the same King. All believers are daughters or sons to the same Father. All believers are students to the same Teacher, so as students, let’s do what our teacher has told us: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another (John 13:34-35, ESV).” Family, this, quite literally, is the cornerstone of our devotion and love to one another. It’s not just time spent coexisting, it’s first Christ, where the overflow is an invitation to worship the same Savior together.
So, here’s my challenge for us: the next time we’re with brothers or sisters in community, just ask them two things. One, “What is God teaching you about Himself right now?” and two, “How are you doing spiritually? If your thought is, well, I’m only occasionally around other believers, then perhaps the clouds have parted and the Lord is telling you to: attend a home group; be on mission together; join a Crossroads ministry. If anything, our actions should genuinely reflect our understanding that being all in with God, and His people, means more than just showing up on a Sunday morning.
So, point number 1: to be all in means seeking God even when what’s in-front of us looks good, and point number two, to be all in requires more than just coexisting with believers.
[Point #3]: to be all in means that we can see and experience the fullness of God’s blessings.
Even though the Gibeonites now witness the justice, majesty, and power of God firsthand, they do so, not as daughters and sons, but as servants. They dwell next to the Israelites, but remain outside the full inheritance that comes with being a people of God. This partiality isn’t because of their ethnicity because we know that Rahab was grafted in. This partiality was because of their own decision to not come before the Lord in a posture that was all in. But, the God of Israel, who’s in the business of grace and redemption, has communicated hope through the words Joshua. Verse 23 says, “…and some of you shall never be anything but servants (ESV).” This isn’t a threat, it looks ahead to a reality that some will be grafted in through faith, while others will remain servants. This is confirmed in the book of Nehimiah (3:7), telling us that eventually, the Gibeonites became fully incorporated into Israel. We see this when they joined other Israelites in rebuilding the walls of Jerusalem after the exile.
When I think about all the dynamics at play here, a concert comes to mind. Imagine a timeless artist or group that most people love, like Fleetwood Mac, Journey, or Taylor Swift. At the concert there are two groups of people—the attendees and the workers—both excited about the show. Now, while both groups are at the venue, one of them can be all in, while the other can’t be because they’re split—they can only view the show in passing. If the workers join the crowd of attendees, then they can see and experience the show fully.
What we’re forced to acknowledge in all of this is that to see and want the things of God fully, we must first pursue God with our full attention, like a horse who wears blinders, only seeing what’s directly in front of it. If we’re doing that, but still can’t recall a recent time that we’ve experienced blessings from God, then maybe the issue lies with not knowing what we’re looking for. A quick starting point for this is found in the beatitudes. The one who belongs to Christ will: Inherit what’s God’s; Be comforted; Be co-owners of the whole world; Be satisfied; Be shown mercy; See God; Be a part of God’s family. Brothers. Sisters. We are not deserving a single one of these things, yet still, we are freely given them, and this list isn’t exhaustive. Let this serve as a reminder that when it comes to blessings, our focus shouldn’t be on expecting or wanting more, but on simply being grateful for even the smallest portion of what we’ve already been given. Maybe our minds are stirring, so what’s next?
In Joshua 4, he made the Israelites collect and stack rocks found on the riverbed as the waters were miraculously parted, rising up like towering walls on their left and right—all to memorialize what God had done, was doing, and will do. Church, let’s do the same. Let’s make journal entries, write on notecards, or keep voice memos, all with the purpose of meditating on, not forgetting, and thanking God for what He has personally done in every single one of our lives. And with that, what might we need to take ownership over? I can imagine that it’s hard to see God’s blessing of, for example, peace when we gossip—unity when we avoid or hope when we complain.
I’ll conclude with this: the Biblical reality is that we’re either all in or all out. Now, for those of you who are thinking, “Chillin in the middle seems comfortable to me,” I’ve got bad news for ya. It’s this lukewarmness the Lord wants to spit out. Revelation 3:14-21. So, let our deeds match our words and our words match our deeds. Fortunately, there’s a gracious King and Father who lovingly welcomes all who place their faith in Him to come before His glorious throne. For those already in Him, He hasn’t, nor will He, let go of you. I can’t say it enough—the aim is not perfection, it’s devotion, transformation, and worship. Praise be to God, who extends an invitation of restoration to sinners like us.
Let’s pray