mh_parser/vol_split/6 - Joshua/Chapter 9.xml

<div2 id="Jos.x" n="x" next="Jos.xi" prev="Jos.ix" progress="4.67%" title="Chapter IX">
<h2 id="Jos.x-p0.1">J O S H U A</h2>
<h3 id="Jos.x-p0.2">CHAP. IX.</h3>
<p class="intro" id="Jos.x-p1">Here is in this chapter, I. The impolite
confederacy of the kings of Canaan against Israel, <scripRef id="Jos.x-p1.1" osisRef="Bible:Josh.9.1-Josh.9.2" parsed="|Josh|9|1|9|2" passage="Jos 9:1,2">ver. 1, 2</scripRef>. II. The polite
confederacy of the inhabitants of Gibeon with Israel, 1. How it was
subtly proposed and petitioned for by the Gibeonites pretending to
come from a far country, <scripRef id="Jos.x-p1.2" osisRef="Bible:Josh.9.3-Josh.9.13" parsed="|Josh|9|3|9|13" passage="Jos 9:3-13">ver.
3-13</scripRef>. 2. How it was unwarily consented to by Joshua and
the Israelites, to the disgust of the congregation when the fraud
was discovered, <scripRef id="Jos.x-p1.3" osisRef="Bible:Josh.9.14-Josh.9.18" parsed="|Josh|9|14|9|18" passage="Jos 9:14-18">ver.
14-18</scripRef>. 3. How the matter was adjusted to the
satisfaction of all sides, by giving these Gibeonites their lives
because they had covenanted with them, yet depriving them of their
liberties because the covenant was not fairly obtained, <scripRef id="Jos.x-p1.4" osisRef="Bible:Josh.9.19-Josh.9.27" parsed="|Josh|9|19|9|27" passage="Jos 9:19-27">ver. 19-27</scripRef>.</p>
<scripCom id="Jos.x-p0.1_1" osisRef="Bible:Josh.9" parsed="|Josh|9|0|0|0" passage="Jos 9" type="Commentary"/>
<scripCom id="Jos.x-p0.2_1" osisRef="Bible:Josh.9.1-Josh.9.2" parsed="|Josh|9|1|9|2" passage="Jos 9:1-2" type="Commentary"/><div class="Commentary" id="Bible:Josh.9.1-Josh.9.2">
<h4 id="Jos.x-p1.7">The Application of the
Gibeonites. (<span class="smallcaps" id="Jos.x-p1.8">b. c.</span> 1450.)</h4>
<p class="passage" id="Jos.x-p2">1 And it came to pass, when all the kings which
<i>were</i> on this side Jordan, in the hills, and in the valleys,
and in all the coasts of the great sea over against Lebanon, the
Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite,
and the Jebusite, heard <i>thereof;</i>   2 That they gathered
themselves together, to fight with Joshua and with Israel, with one
accord.</p>
<p class="indent" id="Jos.x-p3">Hitherto the Canaanites had acted
defensively; the Israelites were the aggressors upon Jericho and
Ai. But here the kings of Canaan are in consultation to attack
Israel, and concert matters for a vigorous effort of their united
forces to check the progress of their victorious arms. Now, 1. It
was strange they did not do this sooner. They had notice long since
of their approach; Israel's design upon Canaan was no secret; one
would have expected that a prudent concern for their common safety
would put them upon taking some measures to oppose their coming
over Jordan, and maintain that pass against them, or to give them a
warm reception as soon as they were over. It was strange they did
not attempt to raise the siege of Jericho, or at least fall in with
the men of Ai, when they had given them a defeat. But they were,
either through presumption or despair, wonderfully infatuated and
at their wits' end. Many know not the things that belong to their
peace till they are hidden from their eyes. 2. It was more strange
that they did it now. Now that the conquest of Jericho had given
such a pregnant proof of God's power, and that of Ai of Israel's
policy, one would have thought the end of their consultation should
be, not to fight with Israel, but to make peace with them, and to
gain the best terms they could for themselves. This would have been
their wisdom (<scripRef id="Jos.x-p3.1" osisRef="Bible:Luke.14.32" parsed="|Luke|14|32|0|0" passage="Lu 14:32">Luke xiv.
32</scripRef>), but their minds were blinded, and their hearts
hardened to their destruction. Observe, (1.) What induced them now
at last to enter upon this consultation. When they <i>heard
thereof</i> (<scripRef id="Jos.x-p3.2" osisRef="Bible:Josh.9.1" parsed="|Josh|9|1|0|0" passage="Jos 9:1"><i>v.</i> 1</scripRef>),
not only of the conquest of Jericho and Ai, but of the convention
of the states of Mount Ebal, of which we have an account
immediately before,—when they heard that Joshua, as if he thought
himself already completely master of the country, had had all his
people together, and had read the laws to them by which they must
be governed, and taken their promises to submit to those
laws,—then they perceived the Israelites were in good earnest, and
thought it was high time for them to bestir themselves. The pious
devotion of God's people sometimes provokes and exasperates their
enemies more than any thing else. (2.) How unanimous they were in
their resolves. Though they were many kings of different nations,
Hittites, Amorites, Perizzites, &amp;c., doubtless of different
interests, and that had often been at variance one with another,
yet they determined, <i>nemine
contradicente</i>—<i>unanimously,</i> to unite against Israel. O
that Israel would learn this of Canaanites, to sacrifice private
interests to the public welfare, and to lay aside all animosities
among themselves, that they may cordially unite against the common
enemies of God's kingdom among men!</p>
</div><scripCom id="Jos.x-p0.3" osisRef="Bible:Josh.9.3-Josh.9.14" parsed="|Josh|9|3|9|14" passage="Jos 9:3-14" type="Commentary"/><div class="Commentary" id="Bible:Josh.9.3-Josh.9.14">
<h4 id="Jos.x-p3.4">The Artifice of the
Gibeonites. (<span class="smallcaps" id="Jos.x-p3.5">b. c.</span> 1450.)</h4>
<p class="passage" id="Jos.x-p4">3 And when the inhabitants of Gibeon heard what
Joshua had done unto Jericho and to Ai,   4 They did work
wilily, and went and made as if they had been ambassadors, and took
old sacks upon their asses, and wine bottles, old, and rent, and
bound up;   5 And old shoes and clouted upon their feet, and
old garments upon them; and all the bread of their provision was
dry <i>and</i> mouldy.   6 And they went to Joshua unto the
camp at Gilgal, and said unto him, and to the men of Israel, We be
come from a far country: now therefore make ye a league with us.
  7 And the men of Israel said unto the Hivites, Peradventure
ye dwell among us; and how shall we make a league with you?  
8 And they said unto Joshua, We <i>are</i> thy servants. And Joshua
said unto them, Who <i>are</i> ye? and from whence come ye?  
9 And they said unto him, From a very far country thy servants are
come because of the name of the <span class="smallcaps" id="Jos.x-p4.1">Lord</span>
thy God: for we have heard the fame of him, and all that he did in
Egypt,   10 And all that he did to the two kings of the
Amorites, that <i>were</i> beyond Jordan, to Sihon king of Heshbon,
and to Og king of Bashan, which <i>was</i> at Ashtaroth.   11
Wherefore our elders and all the inhabitants of our country spake
to us, saying, Take victuals with you for the journey, and go to
meet them, and say unto them, We <i>are</i> your servants:
therefore now make ye a league with us.   12 This our bread we
took hot <i>for</i> our provision out of our houses on the day we
came forth to go unto you; but now, behold, it is dry, and it is
mouldy:   13 And these bottles of wine, which we filled,
<i>were</i> new; and, behold, they be rent: and these our garments
and our shoes are become old by reason of the very long journey.
  14 And the men took of their victuals, and asked not
<i>counsel</i> at the mouth of the <span class="smallcaps" id="Jos.x-p4.2">Lord</span>.</p>
<p class="indent" id="Jos.x-p5">Here, I. The Gibeonites desire to make
peace with Israel, being alarmed by the tidings they heard of the
destruction of Jericho, <scripRef id="Jos.x-p5.1" osisRef="Bible:Josh.9.3" parsed="|Josh|9|3|0|0" passage="Jos 9:3"><i>v.</i>
3</scripRef>. Other people heard those tidings, and were irritated
thereby to make war upon Israel; but the Gibeonites heard them and
were induced to make peace with them. Thus the discovery of the
glory and grace of God in the gospel is to some a <i>savour of life
unto life, but to others a savour of death unto death,</i>
<scripRef id="Jos.x-p5.2" osisRef="Bible:2Cor.2.16" parsed="|2Cor|2|16|0|0" passage="2Co 2:16">2 Cor. ii. 16</scripRef>. The same sun
softens wax and hardens clay. I do not remember that we read any
where of a king of Gibeon. Had their government been at this time
in a single person, perhaps his heart would have been too high to
yield to Israel, and he would have joined with the rest of the
kings against Israel. But these four united cities (mentioned
<scripRef id="Jos.x-p5.3" osisRef="Bible:Josh.9.17" parsed="|Josh|9|17|0|0" passage="Jos 9:17"><i>v.</i> 17</scripRef>) seem to have
been governed by elders, or senators (<scripRef id="Jos.x-p5.4" osisRef="Bible:Josh.9.11" parsed="|Josh|9|11|0|0" passage="Jos 9:11"><i>v.</i> 11</scripRef>), who consulted the common
safety more than their own personal dignity. The inhabitants of
Gibeon did well for themselves. We have,</p>
<p class="indent" id="Jos.x-p6">II. The method they took to compass it.
They knew that all the inhabitants of the land of Canaan were to be
cut off; perhaps they had some spies in the congregation at Ebal,
when the law was read, who observed and brought them notice of the
command given to Israel (<scripRef id="Jos.x-p6.1" osisRef="Bible:Deut.7.1-Deut.7.3" parsed="|Deut|7|1|7|3" passage="De 7:1-3">Deut. vii.
1-3</scripRef>), that they should <i>show no mercy</i> to the
Canaanites, give them no quarter in battle, which made them afraid
of fighting them, and that they should <i>make no covenant with
them,</i> which made them despair of gaining any advantage by
treating with them; and therefore there was no way of saving their
lives from the sword of Israel unless they could, by disguising
themselves, make Joshua believe that they came from some very
country, which the Israelites were not commanded to make war upon
nor forbidden to <i>make peace with,</i> but were particularly
appointed to <i>offer peace to,</i> <scripRef id="Jos.x-p6.2" osisRef="Bible:Deut.20.10 Bible:Deut.20.15" parsed="|Deut|20|10|0|0;|Deut|20|15|0|0" passage="De 20:10,15">Deut. xx. 10, 15</scripRef>. Unless they could be
admitted under this notion, they saw there was but one way with
them: they must submit to the fate of Jericho and Ai. Though the
neighbouring princes <i>knew that all the men thereof were
mighty</i> (<scripRef id="Jos.x-p6.3" osisRef="Bible:Josh.10.2" parsed="|Josh|10|2|0|0" passage="Jos 10:2"><i>ch.</i> x.
2</scripRef>), and they knew it themselves, yet they durst not
contend with Israel, who had an Almighty God on their side. This
therefore is the only game they have to play, and observe,</p>
<p class="indent" id="Jos.x-p7">1. They play it very artfully and
successfully. Never was any such thing more craftily managed.</p>
<p class="indent" id="Jos.x-p8">(1.) They come under the character of
ambassadors from a foreign state, which they thought would please
the princes of Israel, and make them proud of the honour of being
courted by distant countries: we find Hezekiah fond of those that
came to him from a far country (<scripRef id="Jos.x-p8.1" osisRef="Bible:Isa.39.3" parsed="|Isa|39|3|0|0" passage="Isa 39:3">Isa.
xxxix. 3</scripRef>); they were not used to be thus courted.</p>
<p class="indent" id="Jos.x-p9">(2.) They pretended to have undergone the
fatigues of a very long journey, and produced what passed for an
ocular demonstration of it. It should seem it was then usual for
those that undertook long journeys to take with them, as we do now
for long voyages, all manner of provision in kind, the country not
being furnished as ours is now with houses of entertainment, for
the convenience of which, when we have occasion to make use of
them, we have reason to be very thankful. Now they here pretended
that their provision, when they brought it from home, was fresh and
new, but now it appeared to be old and dry, whereas it might well
be presumed they had not loitered, but made the best of their way;
so that hence it must be inferred that they came, as they said they
did, from a very far country: their sacks or portmanteaus were old;
the wine was all drunk, and the bottles in which it had been were
broken; their shoes and clothes were worse than those of the
Israelites in forty years, and their bread was mouldy, <scripRef id="Jos.x-p9.1" osisRef="Bible:Josh.9.4-Josh.9.5" parsed="|Josh|9|4|9|5" passage="Jos 9:4,5"><i>v.</i> 4, 5</scripRef>, and again, <scripRef id="Jos.x-p9.2" osisRef="Bible:Josh.9.12-Josh.9.13" parsed="|Josh|9|12|9|13" passage="Jos 9:12,13"><i>v.</i> 12, 13</scripRef>. Thus God's
Israel have often been deceived and imposed upon with a show of
antiquity. But (as bishop Hall expresses it) <i>errors are never
the older for being patched,</i> and so seeming old; but those that
will be caught with this Gibeonitish stratagem prove they have not
consulted with God. And thus there are those who make themselves
poor with the badges of want and distress and yet have great riches
(<scripRef id="Jos.x-p9.3" osisRef="Bible:Prov.13.7" parsed="|Prov|13|7|0|0" passage="Pr 13:7">Prov. xiii. 7</scripRef>), or at least
have no need of relief, by which fraud charity is misplaced and
diverted from those that are real objects of it.</p>
<p class="indent" id="Jos.x-p10">(3.) When they were suspected, and more
strictly examined as to whence they came, they industriously
declined telling the name of their country, till the agreement was
settled. [1.] The men of Israel suspected a fraud (<scripRef id="Jos.x-p10.1" osisRef="Bible:Josh.9.7" parsed="|Josh|9|7|0|0" passage="Jos 9:7"><i>v.</i> 7</scripRef>): "<i>Peradventure you
dwell among us,</i> and then we may not, we must not, make any
league with you." This might have discouraged the Gibeonites from
urging the matter any further, concluding that if the peace were
made the Israelites would not think themselves obliged to keep it,
having thus solemnly protested against it in case they <i>dwelt
among them;</i> but, knowing that there was no hope at all if they
stood it out, they bravely ventured a submission. "Who knows but
the people of Israel may save us alive, though thus inveigled into
a promise; and if we tell them at last we shall but die." [2.]
Joshua put the questions to them, <i>Who are you? and whence come
you?</i> He finds himself concerned to stand upon his guard against
secret fraud as well as against open force. We in our spiritual
warfare must <i>stand against the wiles of the devil,</i>
remembering he is a subtle serpent as well as a roaring lion. In
all leagues of relation and friendship we must first try and then
trust, lest we repent at leisure agreements made in haste. [3.]
They would not tell whence they came; but still repeat the same
thing: <i>We have come from a very far country,</i> <scripRef id="Jos.x-p10.2" osisRef="Bible:Josh.9.9" parsed="|Josh|9|9|0|0" passage="Jos 9:9"><i>v.</i> 9</scripRef>. They will have it thought
that it is a country Joshua knows nothing of nor ever heard of, and
therefore would be never the wiser if they should tell him the name
of it.</p>
<p class="indent" id="Jos.x-p11">(4.) They profess a respect for the God of
Israel, the more to ingratiate themselves with Joshua, and we
charitably believe they were sincere in this profession: "<i>We
have come because of the name of the Lord thy God</i> (<scripRef id="Jos.x-p11.1" osisRef="Bible:Josh.9.9" parsed="|Josh|9|9|0|0" passage="Jos 9:9"><i>v.</i> 9</scripRef>), because of what we have
heard of that name, which has convinced us that it is <i>above
every name,</i> and because we have a desire towards that name and
the remembrance of it, and would gladly come under its
protection."</p>
<p class="indent" id="Jos.x-p12">(5.) They fetch their inducements from what
had been done some time before in Moses's reign, the tidings
whereof might easily be supposed ere this to have reached distant
regions, the plagues of Egypt and the destruction of Sihon and Og
(<scripRef id="Jos.x-p12.1" osisRef="Bible:Josh.9.9-Josh.9.10" parsed="|Josh|9|9|9|10" passage="Jos 9:9,10"><i>v.</i> 9, 10</scripRef>), but
prudently say nothing of the destruction of Jericho and Ai (though
this was the true inducement, <scripRef id="Jos.x-p12.2" osisRef="Bible:Josh.9.3" parsed="|Josh|9|3|0|0" passage="Jos 9:3"><i>v.</i>
3</scripRef>), because they will have it supposed that they came
from home long before those conquests were made. We need not be
long to seek for reasons why we should submit to the God of Israel;
we may be furnished either with new or old, which we will.</p>
<p class="indent" id="Jos.x-p13">(6.) They make a general submission—<i>We
are our servants;</i> and humbly sue for a general
agreement—<i>Make a league with us,</i> <scripRef id="Jos.x-p13.1" osisRef="Bible:Josh.9.11" parsed="|Josh|9|11|0|0" passage="Jos 9:11"><i>v.</i> 11</scripRef>. They insist not upon terms, but
will be glad of peace upon any terms; nor will the case admit of
delays, lest the fraud be discovered; they would fain have the
bargain struck up immediately; if Joshua will but <i>make a
league</i> with them, they have all they come for, and they hope
their ragged clothes and clouted shoes will be no exception against
them. God and Israel reject none for their poverty. But,</p>
<p class="indent" id="Jos.x-p14">2. There is a mixture of good and evil in
their conduct. (1.) Their falsehood cannot be justified, nor ought
it to be drawn into a precedent. We must not do evil that good may
come. Had they owned their country but renounced the idolatries of
it, resigning the possession of it to Israel and themselves to the
God of Israel, we have reason to think Joshua would have been
directed by the oracle of God to spare their lives, and they needed
not to have made these pretensions. It is observable that when they
had once said, <i>We have come from a far country</i> (<scripRef id="Jos.x-p14.1" osisRef="Bible:Josh.9.6" parsed="|Josh|9|6|0|0" passage="Jos 9:6"><i>v.</i> 6</scripRef>), they found themselves
necessitated to say it again (<scripRef id="Jos.x-p14.2" osisRef="Bible:Josh.9.9" parsed="|Josh|9|9|0|0" passage="Jos 9:9"><i>v.</i>
9</scripRef>), and to say what was utterly false concerning their
bread, their bottles, and their clothes (<scripRef id="Jos.x-p14.3" osisRef="Bible:Josh.9.12-Josh.9.13" parsed="|Josh|9|12|9|13" passage="Jos 9:12,13"><i>v.</i> 12, 13</scripRef>), for one lie is an inlet
to another, and that to a third, and so on. The way of that sin is
down-hill. But, (2.) Their faith and prudence are to be greatly
commended. Our Lord commended even the unjust steward, because he
had done wisely and well for himself, <scripRef id="Jos.x-p14.4" osisRef="Bible:Luke.16.8" parsed="|Luke|16|8|0|0" passage="Lu 16:8">Luke xvi. 8</scripRef>. In submitting to Israel, they
submitted to the God of Israel, which implied a renunciation of the
god they had served, a resignation to the laws of true religion.
They had heard enough to convince them of the infinite power of the
God of Israel, and thence might infer his other perfections of
wisdom and goodness; and how can we do better for ourselves than
surrender at discretion to infinite wisdom, and cast ourselves upon
the mercy of a God of infinite goodness. The submission of these
Gibeonites was the more laudable because it was, [1.] Singular.
Their neighbours took another course, and expected they should join
with them. [2.] Speedy. They did not stay till Israel had besieged
their cities; then it would have been too late to capitulate; but
when they were at some distance they desired conditions of peace.
Thy way to avoid a judgment is to meet it by repentance. Let us
imitate these Gibeonites, and make our peace with God in the rags
of humiliation, godly sorrow, and mortification, so our iniquity
shall not be our ruin. Let us be servants to Jesus, our blessed
Joshua, and make a league with him and the Israel of God, and we
shall live.</p>
</div><scripCom id="Jos.x-p0.4" osisRef="Bible:Josh.9.15-Josh.9.21" parsed="|Josh|9|15|9|21" passage="Jos 9:15-21" type="Commentary"/><div class="Commentary" id="Bible:Josh.9.15-Josh.9.21">
<h4 id="Jos.x-p14.6">The League with the
Gibeonites. (<span class="smallcaps" id="Jos.x-p14.7">b. c.</span> 1450.)</h4>
<p class="passage" id="Jos.x-p15">15 And Joshua made peace with them, and made a
league with them, to let them live: and the princes of the
congregation sware unto them.   16 And it came to pass at the
end of three days after they had made a league with them, that they
heard that they <i>were</i> their neighbours, and <i>that</i> they
dwelt among them.   17 And the children of Israel journeyed,
and came unto their cities on the third day. Now their cities
<i>were</i> Gibeon, and Chephirah, and Beeroth, and Kirjath-jearim.
  18 And the children of Israel smote them not, because the
princes of the congregation had sworn unto them by the <span class="smallcaps" id="Jos.x-p15.1">Lord</span> God of Israel. And all the congregation
murmured against the princes.   19 But all the princes said
unto all the congregation, We have sworn unto them by the <span class="smallcaps" id="Jos.x-p15.2">Lord</span> God of Israel: now therefore we may
not touch them.   20 This we will do to them; we will even let
them live, lest wrath be upon us, because of the oath which we
sware unto them.   21 And the princes said unto them, Let them
live; but let them be hewers of wood and drawers of water unto all
the congregation; as the princes had promised them.</p>
<p class="indent" id="Jos.x-p16">Here is, I. The treaty soon concluded with
the Gibeonites, <scripRef id="Jos.x-p16.1" osisRef="Bible:Josh.9.15" parsed="|Josh|9|15|0|0" passage="Jos 9:15"><i>v.</i>
15</scripRef>. The thing was not done with much formality, but in
short, 1. They agreed to let them live, and more the Gibeonites did
not ask. In a common war this would have been but a small matter to
be granted; but in the wars of Canaan, which were to make a general
destruction, it was a great favour to a Canaanite to have his
<i>life given him for a prey,</i> <scripRef id="Jos.x-p16.2" osisRef="Bible:Jer.45.5" parsed="|Jer|45|5|0|0" passage="Jer 45:5">Jer.
xlv. 5</scripRef>. 2. This agreement was made not by Joshua only,
but by the princes of the congregation in conjunction with him.
Though Joshua had an extraordinary call to the government, and
extraordinary qualifications for it, yet he would not act in an
affair of this nature without the counsel and concurrence of the
princes, who were neither kept in the dark nor kept under foot, but
were treated by him as sharers in the government. 3. It was
ratified by an oath; they swore unto them, not by any of the gods
of Canaan, but by the God of Israel only, <scripRef id="Jos.x-p16.3" osisRef="Bible:Josh.9.19" parsed="|Josh|9|19|0|0" passage="Jos 9:19"><i>v.</i> 19</scripRef>. Those that mean honestly do not
startle at assurances, but satisfy those with whom they treat, and
glorify God by calling him to witness to the sincerity of their
intentions. 4. Nothing appears to have been culpable in all this
but that it was done rashly; they took of their victuals, by which
they satisfied themselves that it was indeed old and dry, but did
not consider that this was no proof of their bringing it fresh from
home; so that, making use of their senses only, but not their
reason, <i>they received the men</i> (as the margin reads it)
<i>because of their victuals,</i> perceiving perhaps, upon the view
and taste of their bread, not only that now it was old, but that it
had been fine and very good at first, whence they inferred that
they were persons of some quality, and therefore the friendship of
their country was not to be despised. But <i>they asked not counsel
at the mouth of the Lord.</i> They had the Urim and Thummim with
them, which they might have advised with in this difficult case,
and which would have told them no lie, would have led them into no
error; but they relied so much on their own politics that they
thought it needless to bring the matter to the oracle. Joshua
himself was not altogether without blame herein. Note, We make more
haste than good speed in any business when we stay not to take God
along with us, and by the word and prayer to consult him. Many a
time we see cause to reflect upon it with regret that such and such
an affair miscarried, because we <i>asked not counsel at the mouth
of the Lord;</i> would we acknowledge him in all our ways, we
should find them more safe, easy, and successful.</p>
<p class="indent" id="Jos.x-p17">II. The fraud soon discovered, by which
this league was procured. <i>A lying tongue is but for a
moment,</i> and truth will be the daughter of time. Within three
days they found, to their great surprise, that the cities which
these ambassadors had treated for were very near them, but one
night's foot-march from the camp at Gilgal, <scripRef id="Jos.x-p17.1" osisRef="Bible:Josh.10.9" parsed="|Josh|10|9|0|0" passage="Jos 10:9"><i>ch.</i> x. 9</scripRef>. Either their own scouts or
the parties that sallied out to acquaint themselves with the
country, or perhaps some deserters that came over to them from the
enemy, informed them of the truth in this matter. Those that suffer
themselves to be deceived by the wiles of Satan will soon be
undeceived to their confusion, and will find that near, even at the
door, which they imagined was very far off.</p>
<p class="indent" id="Jos.x-p18">III. The disgust of the congregation at
this. They did indeed submit to the restraints which this league
laid upon them, and smote not the cities of the Gibeonites, neither
slew the persons nor seized the prey; but it vexed them to have
their hands thus tied, and they <i>murmured against the princes</i>
(<scripRef id="Jos.x-p18.1" osisRef="Bible:Josh.9.18" parsed="|Josh|9|18|0|0" passage="Jos 9:18"><i>v.</i> 18</scripRef>) it is to be
feared, more from a jealousy for their own profit than from a zeal
for the fulfilling of God's command, though some of them perhaps
had a regard to that. Many are forward to arraign and censure the
actions of princes while they are ignorant of the springs of those
actions and are incompetent judges of the reasons of state that
govern them. While therefore we are satisfied in general that those
who are over us aim at nothing but the public good, and sincerely
seek the welfare of their people, we ought to make the best of what
they do and not exercise ourselves in things above us.</p>
<p class="indent" id="Jos.x-p19">IV. The prudent endeavour of the princes to
pacify the discontented congregation, and to accommodate the
matter; herein all the princes concurred and were unanimous, which
doubtless disposed the people to acquiesce.</p>
<p class="indent" id="Jos.x-p20">1. They resolved to spare the lives of the
Gibeonites, for so they had expressly sworn to do (<scripRef id="Jos.x-p20.1" osisRef="Bible:Josh.9.15" parsed="|Josh|9|15|0|0" passage="Jos 9:15"><i>v.</i> 15</scripRef>), to let them live. (1.)
The oath was lawful, else it had not bound them any more than
Herod's oath bound him to cut off John Baptist's head; it is true
God had appointed them to destroy all the Canaanites, but the law
must be construed, <i>in favorem vitæ—with some tender
allowance,</i> to mean those only that stood it out and would not
surrender their country to them, and not to bind them so far to put
off the sense of honour and humanity as to slay those who had never
lifted up a hand against them nor ever would, but before they were
reduced to any extremity, or ever attempted any act of hostility,
with one consent humbled themselves; the <i>kings of Israel were
certainly more merciful kings than to do so</i> (<scripRef id="Jos.x-p20.2" osisRef="Bible:1Kgs.20.31" parsed="|1Kgs|20|31|0|0" passage="1Ki 20:31">1 Kings xx. 31</scripRef>), and the God of Israel a
more merciful God than to order it so. <i>Satis est prostrasse
leoni—It is enough to have laid the lion prostrate.</i> And
besides, the reason of the law is the law; the mischief designed to
be prevented by that law was the infecting of the Israelites with
their idolatry, <scripRef id="Jos.x-p20.3" osisRef="Bible:Deut.7.4" parsed="|Deut|7|4|0|0" passage="De 7:4">Deut. vii. 4</scripRef>.
But if the Gibeonites renounce their idolatry, and become friends
and servants to the house of God, the danger is effectually
prevented, the reason of the law ceases, and consequently the
obligation of it, especially to a thing of this nature. The
conversion of sinners shall prevent their ruin. (2.) The oath being
lawful, both the princes and the people for whom they transacted
were bound by it, bound in conscience, bound in honour to the God
of Israel, by whom they had sworn, and whose name would have been
blasphemed by the Canaanites if they had violated this oath. They
speak as those that <i>feared an oath</i> (<scripRef id="Jos.x-p20.4" osisRef="Bible:Eccl.9.2" parsed="|Eccl|9|2|0|0" passage="Ec 9:2">Eccl. ix. 2</scripRef>), when they argued thus: <i>We will
let them live, lest wrath be upon us, because of the oath which we
swore,</i> <scripRef id="Jos.x-p20.5" osisRef="Bible:Josh.9.20" parsed="|Josh|9|20|0|0" passage="Jos 9:20"><i>v.</i> 20</scripRef>. He
that ratifies a promise with an oath imprecates the divine
vengeance if he wilfully break his promise, and has reason to
expect that divine justice will take him at his word. God is not
mocked, and therefore oaths are not to be jested with. The princes
would keep their word, [1.] Though they lost by it. A citizen of
Zion <i>swears to his own hurt and changes not,</i> <scripRef id="Jos.x-p20.6" osisRef="Bible:Ps.15.4" parsed="|Ps|15|4|0|0" passage="Ps 15:4">Ps. xv. 4</scripRef>. Joshua and the princes,
when they found it was to their prejudice that they had thus bound
themselves, did not apply to Eleazar for a dispensation, much less
did they pretend that no faith is to be kept with heretics, with
Canaanites; no, they were strangers to the modern artifices of the
Romish church to elude the most sacred bonds, and even to sanctify
perjuries [2.] Though the people were uneasy at it, and their
discontent might have ended in a mutiny, yet the princes would not
violate their engagement to the Gibeonites; we must never be
over-awed, either by majesty or multitude, to do a sinful thing,
and go against our consciences. [3.] Though they were drawn into
this league by a wile, and might have had a very plausible pretence
to declare it null and void, yet they adhered to it. They might
have pleaded that though those were the men with whom they
exchanged the ratifications, yet these were not the cities intended
in the league; they had promised to spare certain cities, without
names, that were very far off, and upon the express consideration
of their being so; but these were very near, and therefore not the
cities that they covenanted with. And many learned men have thought
that they were so grossly imposed upon by the Gibeonites that it
would have been lawful for them to have recalled their promise, but
to preserve their reputation, and to keep up in Israel a veneration
of an oath, they would stand to it; but it is plain that they
thought themselves indispensably obliged by it, and were
apprehensive that the wrath of God would fall upon them if they
broke it. And, however their adherence to it might be displeasing
to the congregation, it is plain that it was acceptable to God; for
when, in pursuance of this league, they undertook the protection of
the Gibeonites, God gave them the most glorious victory that ever
they had in all their wars (<scripRef id="Jos.x-p20.7" osisRef="Bible:Josh.10.1-Josh.10.43" parsed="|Josh|10|1|10|43" passage="Jos 10:1-43"><i>ch.</i> x.</scripRef>), and long afterwards
severely avenged the wrong Saul did to the Gibeonites in violation
of this league, <scripRef id="Jos.x-p20.8" osisRef="Bible:2Sam.21.1" parsed="|2Sam|21|1|0|0" passage="2Sa 21:1">2 Sam. xxi.
1</scripRef>. Let this convince us all how religiously we ought to
perform our promises, and make good our bargains; and what
conscience we ought to make of our words when they are once given.
If a covenant obtained by so many lies and deceits might not be
broken, shall we think to evade the obligation of those that have
been made with all possible honesty and fairness? If the fraud of
others will not justify or excuse our falsehood, certainly the
honesty of others in dealing with us will aggravate and condemn our
dishonesty in dealing with them.</p>
<p class="indent" id="Jos.x-p21">2. Though they spared their lives, yet they
seized their liberties, and sentenced them to be <i>hewers of wood
and drawers of water to the congregation,</i> <scripRef id="Jos.x-p21.1" osisRef="Bible:Josh.9.21" parsed="|Josh|9|21|0|0" passage="Jos 9:21"><i>v.</i> 21</scripRef>. By this proposal the
discontented congregation was pacified; for, (1.) Those who were
angry that the Gibeonites lived might be content when they saw them
condemned to that which, in the general apprehension, is worse than
death, perpetual servitude. (2.) Those who were angry that they
were not spoiled might be content when their serving the
congregation would be more to the public advantage than their best
effects could be; and, in short, the Israelites would be not losers
either in honour or profit by this peace with the Gibeonites;
convince them of this, and they will be satisfied.</p>
</div><scripCom id="Jos.x-p0.5" osisRef="Bible:Josh.9.22-Josh.9.27" parsed="|Josh|9|22|9|27" passage="Jos 9:22-27" type="Commentary"/><div class="Commentary" id="Bible:Josh.9.22-Josh.9.27">
<h4 id="Jos.x-p21.3">The Gibeonites Made Bondmen. (<span class="smallcaps" id="Jos.x-p21.4">b. c.</span> 1450.)</h4>
<p class="passage" id="Jos.x-p22">22 And Joshua called for them, and he spake unto
them, saying, Wherefore have ye beguiled us, saying, We <i>are</i>
very far from you; when ye dwell among us?   23 Now therefore
ye <i>are</i> cursed, and there shall none of you be freed from
being bondmen, and hewers of wood and drawers of water for the
house of my God.   24 And they answered Joshua, and said,
Because it was certainly told thy servants, how that the <span class="smallcaps" id="Jos.x-p22.1">Lord</span> thy God commanded his servant Moses
to give you all the land, and to destroy all the inhabitants of the
land from before you, therefore we were sore afraid of our lives
because of you, and have done this thing.   25 And now,
behold, we <i>are</i> in thine hand: as it seemeth good and right
unto thee to do unto us, do.   26 And so did he unto them, and
delivered them out of the hand of the children of Israel, that they
slew them not.   27 And Joshua made them that day hewers of
wood and drawers of water for the congregation, and for the altar
of the <span class="smallcaps" id="Jos.x-p22.2">Lord</span>, even unto this day, in
the place which he should choose.</p>
<p class="indent" id="Jos.x-p23">The matter is here settled between Joshua
and the Gibeonites, and an explanation of the league agreed upon.
We may suppose that now, not the messengers who were first sent,
but the elders of Gibeon, and of the cities that were dependent
upon it, were themselves present and treated with, that the matter
might be fully compromised.</p>
<p class="indent" id="Jos.x-p24">I. Joshua reproves them for their fraud,
<scripRef id="Jos.x-p24.1" osisRef="Bible:Josh.9.22" parsed="|Josh|9|22|0|0" passage="Jos 9:22"><i>v.</i> 22</scripRef>. And they
excuse it as well as they can, <scripRef id="Jos.x-p24.2" osisRef="Bible:Josh.9.24" parsed="|Josh|9|24|0|0" passage="Jos 9:24"><i>v.</i> 24</scripRef>. 1. Joshua gives the reproof
very mildly: <i>Wherefore have you beguiled us?</i> He does not
load them with any ill names, does not give them any harsh
provoking language, does not call them, as they deserved to be
called, <i>base liars,</i> but only asks them, <i>Why have you
beguiled us?</i> Under the greatest provocations, it is our wisdom
and duty to keep our temper, and to bridle our passion; a just
cause needs not anger to defend it, and a bad one is made never the
better by it. 2. They make the best excuse for themselves, that the
thing would bear, <scripRef id="Jos.x-p24.3" osisRef="Bible:Josh.9.24" parsed="|Josh|9|24|0|0" passage="Jos 9:24"><i>v.</i>
24</scripRef>. They found by the word of God that sentence of death
was passed upon them (the command was to <i>destroy all the
inhabitants of the land,</i> without exception), and they found by
the works of God already wrought that there was no opposing the
execution of this sentence; they considered that God's sovereignty
is incontestable, his justice inflexible, his power irresistible,
and therefore resolved to try what his mercy was, and found it was
not in vain to cast themselves upon it. They do not go about to
justify their lie, but in effect beg pardon for it, pleading it was
purely to save their lives that they did it, which every man that
finds in himself the force of the law of self-preservation will
therefore make great allowances for, especially in such a case as
this, where the fear was not merely of the power of man (if that
were all, one might flee from that to the divine protection), but
of the power of God himself, which they saw engaged against
them.</p>
<p class="indent" id="Jos.x-p25">II. Joshua condemns them to servitude, as a
punishment of their fraud (<scripRef id="Jos.x-p25.1" osisRef="Bible:Josh.9.23" parsed="|Josh|9|23|0|0" passage="Jos 9:23"><i>v.</i>
23</scripRef>), and they submit to the sentence (<scripRef id="Jos.x-p25.2" osisRef="Bible:Josh.9.25" parsed="|Josh|9|25|0|0" passage="Jos 9:25"><i>v.</i> 25</scripRef>), and for aught that appears
both sides are pleased.</p>
<p class="indent" id="Jos.x-p26">1. Joshua pronounces them perpetual
bondmen. They had purchased their lives with a lie, but, that being
no good consideration, he obliges them to hold their lives under
the rent and reservation of their continual labours, in hewing wood
and drawing water, the meanest and most toilsome employments. Thus
their lie was punished; had they dealt fairly and plainly with
Israel, perhaps they would have had more honourable conditions
granted them, but now, since they gain their lives with ragged
clothes and clouted shoes, the badges of servitude, they are
condemned for ever to wear such, so must their doom be. And thus
the ransom of their lives is paid; dominion is acquired by the
preservation of a life that lies at mercy (<i>servus dicitur a
servando—a servant is so called from the act of saving</i>); they
owe their service to those to whom they owe their lives. Observe
how the judgment is given against them. (1.) Their servitude is
made a curse to them. "Now you are cursed with the ancient curse of
Canaan," from whom these Hivites descended, <i>a servant of
servants shalt thou be,</i> <scripRef id="Jos.x-p26.1" osisRef="Bible:Gen.9.25" parsed="|Gen|9|25|0|0" passage="Ge 9:25">Gen. ix.
25</scripRef>. What shall be done to the false tongue but this?
Cursed shall it be. (2.) Yet this curse is turned into a blessing;
they must be servants, but it shall be for <i>the house of my
God.</i> The princes would have them slaves <i>unto all the
congregation</i> (<scripRef id="Jos.x-p26.2" osisRef="Bible:Josh.9.21" parsed="|Josh|9|21|0|0" passage="Jos 9:21"><i>v.</i>
21</scripRef>), at least they chose to express themselves so, for
the pacifying of the people that were discontented; but Joshua
mitigates the sentence, both in honour to God and in favour to the
Gibeonites: it would be too hard upon them to make them every man's
drudge; if they must be <i>hewers of wood and drawers of water,</i>
than which there cannot be a greater disparagement, especially to
those who are citizens of a royal city, and <i>all mighty men</i>
(<scripRef id="Jos.x-p26.3" osisRef="Bible:Josh.10.2" parsed="|Josh|10|2|0|0" passage="Jos 10:2"><i>ch.</i> x. 2</scripRef>), yet they
shall be so to <i>the house of my God,</i> than which there cannot
be a greater preferment: David himself could have wished to be a
door-keeper there. Even servile work becomes honourable when it is
done for the house of our God and the offices thereof. [1.] They
were hereby excluded from the liberties and privileges of true-born
Israelites, and a remaining mark of distinction was put upon their
posterity throughout all their generations. [2.] They were hereby
employed in such services as required their personal attendance
upon <i>the altar of God in the place which he should choose</i>
(<scripRef id="Jos.x-p26.4" osisRef="Bible:Josh.9.27" parsed="|Josh|9|27|0|0" passage="Jos 9:27"><i>v.</i> 27</scripRef>), which would
bring them to the knowledge of the law of God, keep them strictly
to that holy religion to which they were proselyted, and prevent
their revolt to the idolatries of their fathers. [3.] This would be
a great advantage to the priests and Levites to have so many, and
those mighty men, constant attendants upon them, and engaged by
office to do all the drudgery of the tabernacle. A great deal of
wood must be hewed for fuel for God's house, not only to keep the
fire burning continually upon the altar, but to boil the flesh of
the peace-offerings, &amp;c. And a great deal of water must be
drawn for the divers washings which the law prescribed. These and
other such servile works, such as washing the vessels, carrying out
ashes, sweeping the courts, &amp;c., which otherwise the Levites
must have done themselves, these Gibeonites were appointed to do.
[4.] They were herein servants to the congregation too; for
whatever promotes and helps forward the worship of God is real
service to the commonwealth. It is the interest of every Israelite
that the altar of God be well attended. Hereby also the
congregation was excused from much of that servile work which
perhaps would otherwise have been expected from some of them. God
had made a law that the Israelites should never make any of their
brethren bondmen; if they had slaves, they must be of the heathen
that were round about them, <scripRef id="Jos.x-p26.5" osisRef="Bible:Lev.25.44" parsed="|Lev|25|44|0|0" passage="Le 25:44">Lev. xxv.
44</scripRef>. Now in honour of this law, and of Israel that was
honoured by it, God would not have the drudgery, no, not of the
tabernacle itself, to be done by Israelites, but by Gibeonites, who
were afterwards called <i>Nethinim,</i> men given to the Levites,
as the Levites were to the priests (<scripRef id="Jos.x-p26.6" osisRef="Bible:Num.3.9" parsed="|Num|3|9|0|0" passage="Nu 3:9">Num.
iii. 9</scripRef>), to minister to them in the service of God. [5.]
This may be looked upon as typifying the admission of the Gentiles
into the gospel church. Now they were taken in upon their
submission to be under-officers, but afterwards God promises that
he will <i>take of them for priests and Levites,</i> <scripRef id="Jos.x-p26.7" osisRef="Bible:Isa.66.21" parsed="|Isa|66|21|0|0" passage="Isa 66:21">Isa. lxvi. 21</scripRef>.</p>
<p class="indent" id="Jos.x-p27">2. They submit to this condition, <scripRef id="Jos.x-p27.1" osisRef="Bible:Josh.9.25" parsed="|Josh|9|25|0|0" passage="Jos 9:25"><i>v.</i> 25</scripRef>. Conscious of a fault in
framing a lie whereby to deceive the Israelites, and sensible also
how narrowly they escaped with their lives and what a kindness it
was to have them spared, they acquiesce in the proposal: <i>Do as
it seemeth right unto thee.</i> Better live in servitude,
especially such servitude, than not live at all. Those of the very
meanest and most despicable condition are described to be <i>hewers
of wood and drawers of water,</i> <scripRef id="Jos.x-p27.2" osisRef="Bible:Deut.29.11" parsed="|Deut|29|11|0|0" passage="De 29:11">Deut. xxix. 11</scripRef>. But skin for skin, liberty,
and labour, and <i>all that a man has, will he give for his
life,</i> and no ill bargain. Accordingly the matter was
determined. (1.) Joshua delivered them out of the hands of the
Israelites that they should not be slain, <scripRef id="Jos.x-p27.3" osisRef="Bible:Josh.9.26" parsed="|Josh|9|26|0|0" passage="Jos 9:26"><i>v.</i> 26</scripRef>. It seems there were those who
would have fallen upon them with the sword if Joshua had not
interposed with his authority; but wise generals know when to
sheathe the sword, as well as when to draw it. (2.) He then
delivered them again into the hands of the Israelites to be
enslaved, <scripRef id="Jos.x-p27.4" osisRef="Bible:Josh.9.27" parsed="|Josh|9|27|0|0" passage="Jos 9:27"><i>v.</i> 27</scripRef>.
They were not to keep possession of their cities, for we find
afterwards that three of them fell to the lot of Benjamin and one
to that of Judah; nor were they themselves to be at their own
disposal, but, as bishop Patrick thinks, were dispersed into the
cities of the priests and Levites, and came up with them in their
courses to serve at the altar, out of the profits of which, it is
probable, they were maintained. And thus Israel's bondmen became
the Lord's freemen, for his service in the meanest office is
liberty, and his work is its own wages. And this they got by their
early submission. Let us, in like manner, submit to our Lord Jesus,
and refer our lives to him, saying, "<i>We are in thy hand, do unto
us as seemeth good and right unto thee;</i> only save our souls,
and we shall not repent it:" if he appoint us to bear his cross,
and draw in his yoke, and serve at his altar, this shall be
afterwards neither shame nor grief to us, while the meanest office
in God's service will entitle us to a <i>dwelling in the house of
the Lord all the days of our life.</i></p>
</div></div2>