So Josue did as he had said, and delivered them from the hand of the children of Israel, that they should not be slain.

And he did so to them, and delivered them out of the hand of the children of Israel, and they did not slay them.

And he doth to them so, and delivereth them from the hand of the sons of Israel, and they have not slain them;

So he kept them safe from the children of Israel, and did not let them be put to death.

Therefore, Joshua did just as he had said, and he freed them from the hand of the sons of Israel, so that they would not be killed.

Et fecit eis ita, liberavitque eos de manu filiorum Israel, nec interfecerunt eos.

And so did he unto them - That is, he acted according to justice and mercy: he delivered them out of the hands of the people, so that they slew them not - here was mercy; and he made them hewers of wood and drawers of water for the congregation, and to the altar of God - here was justice. Thus Joshua did nothing but what was good and right, not only in his own eyes, but also in the eyes of the Lord. How long the Gibeonites were preserved as a distinct people after this, we know not. That they existed in the time of David, is evident from the circumstance mentioned on Joshua 9:19. They are not mentioned after the captivity; and it is probable that they were nearly annihilated by the persecution raised up against them by Saul. Some suppose that the Gibeonites existed under the appellation of Nethinim; but of this there is no decisive proof; the Nethinim were probably slaves of a different race.
On what we meet with in this chapter, we may make the following observations.
1. The Gibeonites told lies, in order to save their lives. No expediency can justify this, nor are we called to attempt it. The Gibeonites were heathens, and we can expect nothing better from them. See note at the end of Joshua 2:24 (note).
2. They did not profit by their falsity: had they come in fairly, sought peace, and renounced their idolatry, they would have had life on honorable terms. As it was, they barely escaped with their lives, and were utterly deprived of their political liberty. Even the good that is sought by unlawful means has God's curse on it.
3. We need not be solicitous for the character of the Gibeonites here; they are neither our models, nor believers in the true God, and therefore pure religion is not concerned in their prevarication and falsity.
4. We see here of what solemn importance an oath was considered among the people of God; they swore to their own hurt, and changed not. When once they had bound themselves to their Maker, they did not believe that any changing circumstances could justify a departure from so awful an obligation. Thus, reader, shouldst thou fear a lie, and tremble at an oath.

And so did he unto them, and delivered them out of the (m) hand of the children of Israel, that they slew them not.
(m) Who were minded to put them to death for fear of God's wrath.

And so did he unto them,.... What was good and right, he showed them favour, and did them justice:
and delivered them out of the hand of the children of Israel, that they slew them not; who were so incensed against them for imposing on them in the manner they did, that they were ready many of them to draw their swords and slay them; and would have done it, had it not been for the interposition of Joshua, and the orders he gave to the contrary.

"And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. He made them hewers of wood and drawers of water for the congregation, and indeed for the altar of the Lord," (assigning them) "to the place which God would choose," viz., for the altar. אלהמּקום (to the place) is grammatically dependent upon ויּתּנם (he "gave them"). It by no means follows, however, that Joshua sent them there at that very time, but simply that he sentenced them to service at the altar in the place which would be chosen for the sanctuary. From the words "unto this day," it no doubt follows, on the one hand, that the account was written after the fact had taken place; but, on the other hand, it also follows from the future יבחר (should, or shall choose), that it was written before the place was definitely fixed, and therefore before the building of Solomon's temple.