11 lines
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11 lines
12 KiB
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<p>Here, I. The Gibeonites desire to make peace with Israel, being alarmed by the tidings they heard of the destruction of Jericho, <a class="bibleref" title="Josh.9.3" href="/passage/?search=Josh.9.3">Josh. 9:3</a>. 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>, <a class="bibleref" title="2Cor.2.16" href="/passage/?search=2Cor.2.16">2 Cor. 2:16</a>. 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 <a class="bibleref" title="Josh.9.17" href="/passage/?search=Josh.9.17">Josh. 9:17</a>) seem to have been governed by elders, or senators (<a class="bibleref" title="Josh.9.11" href="/passage/?search=Josh.9.11">Josh. 9:11</a>), who consulted the common safety more than their own personal dignity. The inhabitants of Gibeon did well for themselves. We have,</p>
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<p class="tab-1">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 (<a class="bibleref" title="Deut.7.1-Deut.7.3" href="/passage/?search=Deut.7.1-Deut.7.3">Deut. 7:1-3</a>), 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>, <a class="bibleref" title="Deut.20.10,Deut.20.15" href="/passage/?search=Deut.20.10,Deut.20.15"><span class="bibleref" title="Deut.20.10">Deut. 20:10</span>, <span class="bibleref" title="Deut.20.15">15</span></a>. 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> (<a class="bibleref" title="Josh.10.2" href="/passage/?search=Josh.10.2">Josh. 10:2</a>), 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>
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<p class="tab-1">1. They play it very artfully and successfully. Never was any such thing more craftily managed.</p>
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<p class="tab-1">(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 (<a class="bibleref" title="Isa.39.3" href="/passage/?search=Isa.39.3">Isa. 39:3</a>); they were not used to be thus courted.</p>
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<p class="tab-1">(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, <a class="bibleref" title="Josh.9.4,Josh.9.5" href="/passage/?search=Josh.9.4,Josh.9.5"><span class="bibleref" title="Josh.9.4">Josh. 9:4</span>, <span class="bibleref" title="Josh.9.5">5</span></a>, and again, <a class="bibleref" title="Josh.9.12,Josh.9.13" href="/passage/?search=Josh.9.12,Josh.9.13"><span class="bibleref" title="Josh.9.12">Josh. 9:12</span>, <span class="bibleref" title="Josh.9.13">13</span></a>. 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 (<a class="bibleref" title="Prov.13.7" href="/passage/?search=Prov.13.7">Prov. 13:7</a>), 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>
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<p class="tab-1">(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 (<a class="bibleref" title="Josh.9.7" href="/passage/?search=Josh.9.7">Josh. 9:7</a>): “<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>, <a class="bibleref" title="Josh.9.9" href="/passage/?search=Josh.9.9">Josh. 9:9</a>. 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>
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<p class="tab-1">(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> (<a class="bibleref" title="Josh.9.9" href="/passage/?search=Josh.9.9">Josh. 9:9</a>), 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>
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<p class="tab-1">(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 (<a class="bibleref" title="Josh.9.9,Josh.9.10" href="/passage/?search=Josh.9.9,Josh.9.10"><span class="bibleref" title="Josh.9.9">Josh. 9:9</span>, <span class="bibleref" title="Josh.9.10">10</span></a>), but prudently say nothing of the destruction of Jericho and Ai (though this was the true inducement, <a class="bibleref" title="Josh.9.3" href="/passage/?search=Josh.9.3">Josh. 9:3</a>), 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>
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<p class="tab-1">(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>, <a class="bibleref" title="Josh.9.11" href="/passage/?search=Josh.9.11">Josh. 9:11</a>. 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>
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<p class="tab-1">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> (<a class="bibleref" title="Josh.9.6" href="/passage/?search=Josh.9.6">Josh. 9:6</a>), they found themselves necessitated to say it again (<a class="bibleref" title="Josh.9.9" href="/passage/?search=Josh.9.9">Josh. 9:9</a>), and to say what was utterly false concerning their bread, their bottles, and their clothes (<a class="bibleref" title="Josh.9.12,Josh.9.13" href="/passage/?search=Josh.9.12,Josh.9.13"><span class="bibleref" title="Josh.9.12">Josh. 9:12</span>, <span class="bibleref" title="Josh.9.13">13</span></a>), 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, <a class="bibleref" title="Luke.16.8" href="/passage/?search=Luke.16.8">Luke 16:8</a>. 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>
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