Our confidence is in our dependence on God

Following the dramatic conquest of Ai, fear spread throughout the land. The kings west of the Jordan—who had likely already heard of God’s mighty acts through Moses, such as the parting of the Red Sea—now also heard how the Jordan had been stopped and how Jericho and Ai had fallen under Joshua’s leadership. These reports were not just stories of military victories; they were testimonies of divine intervention and covenantal faithfulness.

Two distinct responses emerged among the surrounding nations. The first was a coalition of kings who joined forces to wage war against Israel. The second was the strategy of the Gibeonites, who, recognizing their powerlessness, approached Joshua with deception to make a treaty. They pretended to come from a distant land, appealing to Israel’s mercy and seeking peace.

Joshua 10:2 emphasizes the strategic, political, and military significance of Gibeon, explaining why Adoni-Zedek, king of Jerusalem, and his people were “very much alarmed” upon hearing of Gibeon’s alliance with Israel. Gibeon was not a minor settlement but a major city “like one of the royal cities,” suggesting it held regional prominence, administrative importance, and likely fortifications. Its size surpassed that of Ai, a city Israel had already conquered, highlighting the gravity of Gibeon’s voluntary submission.

Furthermore, Gibeon’s men were described as “mighty warriors”—experienced and elite fighters—not easily intimidated. According to ancient Near Eastern records, such cities often served as central nodes in military and political alliances. The fact that a militarily strong and politically respected city allied with Israel without resistance signaled a significant shift in regional power dynamics, deeply unsettling the surrounding Amorite kings who now feared similar defections and the growing influence of Israel.

Joshua and the leaders of Israel, however, failed to inquire of the Lord (Josh 9:14). They trusted their own judgment rather than seeking divine counsel. This failure was not merely a tactical oversight—it was a spiritual one. Their neglect to ask the Lord reflected a deeper problem: a lapse in relational dependence. Despite their previous lessons—such as the defeat at Ai due to Achan’s sin and the subsequent victory following repentance—they once again acted presumptuously.

The consequences were significant. By entering into a treaty with the Gibeonites, Israel compromised their mission to possess the land fully. More importantly, this event challenged Joshua’s leadership and raised questions among the people. Yet because Israel had sworn an oath in the name of the Lord, they could not revoke the treaty, even when they discovered the deception. The Gibeonites were spared and integrated into the community as servants. This complex moral situation echoes similar ancient treaty customs found in Hittite suzerainty treaties, where oaths once sworn were considered irrevocable even in cases of deception.

This raises an important theological question: Why didn’t Israel seek the Lord’s guidance? Had they not already learned the importance of obedience and dependence? They had witnessed miracles and received victories—but rather than allowing those victories to deepen their trust in God, they began to act as though they could secure success on their own. The underlying issue was not a lack of strategy, but a heart that drifted from relational reliance.

God had given Israel two kinds of commands: (1) to walk in covenant relationship with him, and (2) to conquer the land. But the second command was always subordinate to the first. The foundation of their success was not military might, but covenant faithfulness. When Israel honored God and followed his guidance, they experienced victory. But when they prioritized task over relationship, they failed.

As David Howard Jr. notes, victory in Joshua is less about military ingenuity and more about covenant fidelity. The presence of the Lord is the decisive factor. The failure to ask God in Joshua 9 is not a trivial oversight. Some might view it as a minor detail—after all, why would God be upset that they simply forgot to pray? But such reasoning misses the heart of covenant theology.

In the Old Testament, God’s presence among his people was central. Victory did not come from weapons or numbers but from being aligned with God’s presence. The ark was a symbol of this, but the reality was deeper: only when Israel was on God’s side—when they walked with him in obedience and trust—did they prevail.

In this light, the failure to pray was a failure to acknowledge God’s presence. When we truly believe God is with us, it should not only comfort us but compel us to seek his wisdom. Relationship with God means recognizing him in every decision. If you were walking with a close friend and had to make a serious decision, would you not ask their opinion? Wouldn’t their presence shape your choices?

It is also striking that Israel was so eager to keep the outward covenant they had made with the Gibeonites, even though it had been formed under false pretenses. Yet they often failed to uphold the deeper, invisible covenant with God. This reflection does not suggest that outward promises are unimportant. Rather, it calls us to remember that visible obedience must flow from an inner relationship with God. When external faithfulness becomes detached from internal devotion, we risk becoming legalistic or performative in our spirituality.

The victory at Jericho and Ai was meant to establish confidence in God—not confidence in themselves apart from God. However, the Israelites allowed those victories to embolden them to act independently, rather than deepening their trust. True confidence should not lead to autonomy but to greater dependence. Our confidence is in our dependence on God. God himself was their confidence. As long as God was with them and they remained with God, they had every reason to be strong and courageous. This is why God exhorted Joshua repeatedly: “Be strong and courageous... for the Lord your God will be with you wherever you go” (Josh 1:9, NIV).

Do we live with this same confidence? Is our assurance rooted in our relationship with God and his presence in our lives? Or do we try to cultivate confidence from other sources—our wealth, health, intelligence, achievements, or reputation? The example of Joshua 9 reminds us that discernment and victory come from continual communion with God. Before we make decisions—especially significant ones, we must ask: Have I sought the Lord's guidance? Have I prayed? Have I listened?

This is the posture modeled by Nehemiah, who offered brief but sincere prayers before making decisions (Neh 2:4). Paul echoes this when he exhorts believers to “pray continually” (1 Thess 5:17). Persistent, relational prayer is how we remain attuned to the Spirit and resist deception. It is how we guard ourselves from the subtle lies of the enemy and discern good from evil.

God’s presence is not a magical force that guarantees success. It is the reality of relationship. When we forget to ask God, we are not merely neglecting a religious act—we are dismissing the person of God himself. The real battle is not only in the field of Ai or Gibeon, but in the heart. Are we walking with God? Are we on his side?