Exegetical and Hermeneutical Commentary of Joshua 9:15
And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation swore unto them.
Verse 15. Joshua made peace with them] Joshua agreed to receive them into a friendly connection with the Israelites, and to respect their lives and properties; and the elders of Israel bound themselves to the observance of it, and confirmed it with an oath. As the same words are used here as in Jos 9:6, we may suppose that the covenant was made in the ordinary way, a sacrifice being offered on the occasion, and its blood poured out before the Lord. See Clarke on Ge 15:10, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To let them live, i.e. that they would not destroy them. Some question whether this league was lawful and obliging, because it is contrary to a positive and precedent law of God, by which they were enjoined to make no peace with them, but utterly to destroy them, Exo 23:32; Exo 34 &c. But this law seems to admit of some exception and favourable interpretation, and that taken from the reason and soul of that law; which was this, that the Israelites might not be tainted with their idolatry and other abominations by cohabitation with them; and therefore when that reason ceased, i.e. if they were willing to relinquish their possessions and idolatry, and other wickedness, and to embrace the true religion, they might be spared. And though this law was delivered in general terms, because God foresaw that the Israelites would be most prone to err on that hand, by sparing those whom they should destroy; yet that it was to be understood with an exception of penitents and true converts might easily be gathered, both from the example of Rahab, and from the tenor of Divine threatenings, which, though absolutely delivered, allow of this exception; as appears from Jer 18:7,8; Jon 3; Jon 4, and from the great kindness and favour which God hath manifested unto all true penitents, in delivering them from evils threatened to them, and inflicted upon others; which kindness of God we also are obliged to imitate by virtue of that natural and moral law of God implanted in us, and revealed to us, to which such positive commands as this of killing the Canaanites must give place. And that this league was lawful and obliging, may seem probable,
1. Because Joshua and all the princes upon the review concluded it so to be, and spared them accordingly, Jos 9:19,20,22,23.
2. Because God punished the violation of it long after, 2Sa 21:1.
3. Because God is said to have hardened the hearts of all other cities not to seek peace with Israel, that so he might utterly destroy them, Jos 11:19,20, which seems to imply that their utter destruction did not necessarily come upon them by virtue of any absolute and peremptory command of God to destroy them, but by their own obstinate hardness, whereby they neglected and refused to make peace with the Israelites.
Object. This league was grounded upon a deceit and error of the persons, which also they had entered a caution against, Jos 9:7.
Answ. Their supposition that they were Canaanites was indeed a part of the foregoing discourse, Jos 9:7, and the Israelites rested satisfied with their answer, and believed they were not, and so entered into the league; but that league was absolute, not suspended upon that or any other condition; and the error was not about the persons, but about the country and people to which they belonged, which was not material to this contract, no more than it is to a contract of marriage, that the one person believed the other to be of another country or family than indeed they were.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Joshua made peace with them,…. Upon the report the princes made of having examined what they had said, and which they found to be true, particularly concerning their victuals:
and made a league with them, to let them live; and not destroy them as he did the Canaanites, and was ordered to do; they being supposed not to belong to them by the representation of things they had made:
and the princes of the congregation sware unto them; that they would keep the league and covenant they had made with them inviolable; they ratified it by an oath, which was a sacred solemn thing.
Fuente: John Gill’s Exposition of the Entire Bible
| The League with the Gibeonites. | B. C. 1450. |
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 were their neighbours, and that they dwelt among them. 17 And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were 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 LORD 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 LORD 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.
Here is, I. The treaty soon concluded with the Gibeonites, v. 15. 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 life given him for a prey, Jer. xlv. 5. 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, v. 19. 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 his was no proof of their bringing it fresh from home; so that, making use of their senses only, but not their reason, they received the men (as the margin reads it) because of their victuals, 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 they asked not counsel at the mouth of the Lord. 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 asked not counsel at the mouth of the Lord; would we acknowledge him in all our ways, we should find them more safe, easy, and successful.
II. The fraud soon discovered, by which this league was procured. A lying tongue is but for a moment, 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, ch. x. 9. 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.
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 murmured against the princes (v. 18) 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.
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.
1. They resolved to spare the lives of the Gibeonites, for so they had expressly sworn to do (v. 15), 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, in favorem vit–with some tender allowance, 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 kings of Israel were certainly more merciful kings than to do so (1 Kings xx. 31), and the God of Israel a more merciful God than to order it so. Satis est prostrasse leoni–It is enough to have laid the lion prostrate. 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, Deut. vii. 4. 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 feared an oath (Eccl. ix. 2), when they argued thus: We will let them live, lest wrath be upon us, because of the oath which we swore, v. 20. 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 swears to his own hurt and changes not, Ps. xv. 4. 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 (ch. x.), and long afterwards severely avenged the wrong Saul did to the Gibeonites in violation of this league, 2 Sam. xxi. 1. 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.
2. Though they spared their lives, yet they seized their liberties, and sentenced them to be hewers of wood and drawers of water to the congregation, v. 21. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
15. Peace He solemnly pledged the faith of his people to abstain from war against their commonwealth.
A league This is a step beyond peace; an alliance, binding the two parties to mutual assistance in defensive, if not offensive, war.
Princes of the congregation Called, in Jos 9:6-7, men of Israel, that is, representative men, consisting of heads of families and elders of the people.
Sware The Hebrew princes appealed to God in their oaths in such phrase as, “The God of Abraham judge;” “As Jehovah liveth:” “God do so to me and more also;” “God knoweth,” and similar formulas.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And Joshua made peace with them, and made a treaty-covenant with them, to let them live. And the princes of the congregation swore to them.’
Following up the token eating of their food to indicate acceptance (compare Gen 31:54; Exo 18:12; Exo 24:11) a treaty-covenant was drawn up. Peace and non-belligerence was promised. ‘To let them live’ indicates the practical effect as described in Jos 9:24. Once these oaths were made it would not be possible to destroy these people as God had commanded. And the oaths were taken by all the princes of the congregation, the leaders of the whole of Israel. It is noticeable in all this that Joshua does not act as a dictator but in consultation with the elders and princes of Israel. When in battle he was in command, but for day by day affairs of government responsibility was shared.
“The princes of the congregation” is a regular Mosaic expression (Exo 16:22; Exo 34:31; Num 4:34; Num 16:2; Num 31:13; Num 32:2). Israel was seen as ‘the congregation’ because they gathered together as one to worship YHWH. There are no good grounds for not seeing the expression as Mosaic. There was a regular ‘congregation’ and there were ‘princes’.
Fuente: Commentary Series on the Bible by Peter Pett
Ver. 15. And Joshua With the advice of the elders, who were deceived as well as himself, made peace with them, &c. That is, he not only preserved their lives, (for, supposing the Gibeonites to have come from a country situate beyond the land of Canaan, nothing obliged him to put them to the sword) but they were left in the quiet possession of their effects. The word life in Scripture is frequently of equal signification with prosperity; in which sense we understand it here. Joshua promised to preserve to the Gibeonites their territories, privileges, and liberty. Hence this general seems to have engaged himself, without knowing it, to what he could not perform; for all alliance with the Canaanites was prohibited. And how, indeed, could the Israelites contract alliances with nations, whose gods and worship they were to abolish, and whose government they were commanded utterly to overthrow? See Deu 7:2 and Shuckford’s Connection, vol. 3: p. 385.
And the princes-sware They ratified this treaty of peace by a solemn oath, the violation whereof was afterwards punished with terrible severity. See 2Sa 21:6.
REFLECTIONS.The same event produces very different effects, according to the different tempers of men. Israel’s success roused the other Canaanites to battle, and warned the Gibeonites to make their peace before the sword overtook them. As no mention is made of Gibeon’s king, and the three confederate cities, it seems they were a little republic; and whilst the proud kings of Canaan refused to bow, in their senators there was wisdom. We have here,
1. The method they took to obtain peace with Israel. Well acquainted with the late transaction, and being hardly more than eight leagues distant from the camp in Gilgal, of course, likely to be soon exposed to the arm of Israel, and no strangers to the utter extirpation of the Canaanites, which was commanded; they disguised themselves, as ambassadors come from a far country, on the fame of Israel’s exploits; and, to confirm the cheat, appear before Joshua, as having undergone a tedious journey. Note; (1.) They who pretend to do us most honour are most likely to impose upon us. (2.) Pretences to antiquity have, we see, of old deceived God’s Israel; we must beware of being caught with this Gibeonitish wile. (3.) Not every beggar who appears in rags is an object of distress: humble and true poverty has an artless tale; but when your Honour, or your Reverence, is pat on the tongue, this court to your pride detects the knave.
2. The Israelites and Joshua have some suspicion, and therefore begin to question who they were, and whence they came. We should not be credulous to every tale, but examine well before we contract intimacy. In our spiritual warfare, as much need is there to be aware of the wily serpent as of the roaring lion.
3. The more danger there is of discovery, the more need of strong assurances and artful pleas, to gain credit to their assertions. Though they carefully conceal the mention of the place, they affirm that they come from a far country; as if utterly unknown to Israel, and that their inducement was a respect for Israel’s God, whose wonders in Egypt and the land of Bashan they had heard, not mentioning Ai or Jericho, though these latter were the real motives to their journey. They profess to be so affected by these wonders of God, that on any terms they would make peace with them, and call themselves their servants, as if ready to do them any service which should be desired. Note; (1.) A Canaanite is never at a loss for a lie. (2.) One lie seldom stands alone, but requires the addition of others to support its credibility. (3.) It is very evil to seek a right end by wrong means: Perhaps if they had spoken honestly and openly, God would have interposed for them, and they would have found better terms than they afterwards obtained.
4. The stratagem succeeds, and Joshua and the princes, having inspected their bread, and found it agreeable to their description, too hastily concluded on the truth of their story; and counting it unnecessary on such an occasion to ask counsel of God, they make an agreement with them, and confirm it with an oath to let them live. Note; (1.) They who are honest themselves, are least suspicious of fraud in others. (2.) When we are hasty in our resolves, we shall often have cause to repent of them. (3.) Nothing of importance should be transacted by us, without prayer to God for his direction. (4.) It is wise in every sinner to imitate (in a good sense) those Gibeonites; in rags of humiliation and godly sorrow, to be found at the feet of Jesus, seeking that peace without which we perish, and we need not doubt of success; for he will say unto us, “Live;” and, for the comfort of our hope, confirm it with an oath.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 252
JOSHUAS LEAGUE WITH GIBEON
Jos 9:15. And Joshua made peace with them, and made a league with them, to let them live.
IT is not uncommon for persons to harden themselves against God, and, like Ahaz, in their distress to trespass yet more against the Lord [Note: 2Ch 28:22.]. The inhabitants of Canaan had been filled with terror and dismay even before the Israelites had passed over Jordan: yet they prepared to contend with the invading army, and to repel force by force. But when they saw that a passage was opened for Israel through Jordan, and that the walls of Jericho were thrown down by the sound of rams horns, and that Ai also was vanquished, it might have been hoped that they would submit themselves to the God of Israel, and endeavour by penitence to avert the impending danger. This however was not the case: on the contrary, the different kings of the country formed a confederacy, to oppose with their united power those whom they despaired of withstanding by their separate exertions. One people indeed ventured to stem the tide: the Gibeonites determined to shun the storm which they could not avert: accordingly they sent some of their chief men to make a league with Joshua.
This league is the subject of our present consideration: and we shall notice it, with a view to,
I.
Moral instruction
Two things in particular require our attention;
1.
The deceit they practised
[The device which they executed was extremely subtle and ingenious. They knew that God had given to the Israelites a command to extirpate the seven nations of Canaan: and they saw by the manner in which Jericho and Ai had fallen, that there was no hope of resisting them with success. They therefore sent some of their chief men, with instruction to feign themselves ambassadors from a distant nation, and in a very submissive manner to entreat that they might not be extirpated also. Whatever terms Joshua chose to impose, they were ready to accede to, provided they might but return to their country assured on the oath of Israel that they should be permitted to live. That their story might have the appearance of truth, they took old sacks, old and rent leathern wine-bottles, old shoes, clouted upon their feet, and old garments, and, for their provision, bread that was dry and mouldy, pretending that every thing was new when they set out from home, but that, by reason of the length of their journey, it had been reduced to the state in which it then was. They professed a great regard for the God of Israel whom they feared, having heard of all the wonders he had wrought for his people in Egypt, and of the victorious manner in which he had enabled them to prevail over the kings on the other side of Jordan. But respecting the miraculous passage through the river Jordan, or the fall of Jericho and Ai, they said not a word; because they would have it supposed that their country was so far distant as not to admit of such recent events being known there.
But this falsehood was altogether unjustifiable. It is true, the very existence of their nation apparently depended on it; and to deceive an enemy may in some cases be allowable: but here was falsehood, direct, palpable, systematic falsehood: and, as is usually the case, having begun with one falsehood, (That they were come from a far country,) they were forced to utter a multitude of others to support it. Nothing could justify this: and, if they had been truly pious, they would have preferred death before it. Their better way would certainly have been, to declare the whole truth, and to implore Joshuas intercession with God to spare their lives, and to instruct them in the knowledge of his ways. This, we can have no doubt, would have succeeded, though no provision was made for such an event in the general orders which God had given to Israel. The exception of sparing those who opened their gates related to distant nations only, and not to those within the borders of the promised land [Note: Deu 12:10-11; Deu 12:15-16.]. Yet God, as a God of mercy, would have spared them: or, if he had not, it would have been better for them to die, than to preserve their lives by falsehood: for the sentence of God against liars, without any respect to the occasion of their lies, is, that they shall have their part in the lake which burneth with fire and brimstone; which is the second death [Note: Rev 21:8.].]
2.
The league that Joshua made with them
[Joshua, though some suspicion was intimated in the first instance [Note: ver. 7.], was too easily imposed upon: (for those who are themselves guileless, are least suspicious of guile in others:) he formed his judgment from the circumstances that were before him, and made up his mind without consulting God [Note: ver. 14.]. This in him was faulty: both he and the elders were guilty of criminal neglect. To what purpose had God given them the Urim and Thummim, but that they might ascertain his will in all doubtful matters ? and Eleazar, the high-priest, was at hand; so that no delay would have been occasioned. To the same source may be traced innumerable errors of our own. We lean to our own understandings, instead of seeking direction from God. To what purpose is it said, In all thy ways acknowledge him, and he shall direct thy paths [Note: Pro 3:5-6.], if we do not avail ourselves of this privilege? Let us bear in mind, that there is nothing so great or so small, but it is our duty and our privilege to ask counsel of God respecting it.
But though we blame Joshua for so hastily concluding a covenant with the Gibeonites, we highly applaud him for adhering to his engagement. There might indeed have been much to say for rescinding the covenant: He had been imposed upon: they were not the people whom they had represented themselves to be; nor were their cities out of the precincts of the promised land. Still however, he had sworn to them by the Lord God of Israel; and therefore he considered the whole nation as pledged to fulfil the covenant; nor would he suffer the congregation to execute upon them the vengeance which they meditated. This was doubtless the proper line of conduct for him to pursue. If he had rescinded his covenant, the whole people of Canaan would have represented him as a violator of his engagements: it was therefore better to fulfil his hasty and unadvised agreement, than by departing from it to give occasion to the enemies of God to blaspheme. From hence we may learn our duty on all such occasions. Joshua had erred through haste, and a neglect of properly consulting God; and therefore it was right to abide the consequences. Had his oath indeed been like Herods, duty would have required him to violate it; because an engagement to commit murder could not be binding upon any man: but as there was no such obstacle to the performance of his vows in the present instance, he acted the part of an upright man, who sweareth to his neighbour, and changeth not [Note: Psa 15:4.]. Nevertheless it was not necessary that he should go beyond his agreement. All that he had promised, was, to spare their lives [Note: The text, with ver. 20.]: that therefore he adhered to: but as they had deceived him, and as it was necessary to pacify the congregation who were offended at the covenant, he reduced them all to a state of servitude, and made them hewers of wood and drawers of water to the whole congregation in the house of the Lord. This satisfied all parties; and turned even the error which he had committed, into a public benefit.]
Thus have we considered the subject with a view to moral instruction, particularly in reference to the evil of falsehood, and the importance of seeking direction from God, and the indispensable necessity of fulfilling our engagements. We shall now consider it with a view to,
II.
Religious improvement
It is thought by most commentators that the league made with Gibeon was typical of the admission of the Gentiles into the Christian Church: but without insisting upon that, we may justly deduce from it the following instructions:
1.
That we ought without delay to seek the salvation of our souls
[The Gibeonites did not wait till Joshua had invested their cities, but, whilst he was yet at a distance, sent to desire conditions of peace. They believed that God had given the whole land to Israel, and had ordered them to slay all the inhabitants, and that it was impossible to oppose them with success. They knew also that there was abundant evidence of Gods power to execute all that his wisdom had decreed [Note: ver. 24.]. Therefore they lost no time in seeking to arrest the hand of vengeance, and to obtain life on any terms. Did they then act thus for the life of their bodies, and shall not we for the life of our souls? Have not we as clear evidence of Gods determination to destroy all the ungodly, as they had of the gift of Canaan to Israel? and are not the judgments inflicted on the rebel angels, on the old world, on the cities of the plain, and on the Jews themselves at this hour, as clear proofs of Gods determination to fulfil his word? I say then, Learn of these heathens: learn to come to Jesus ere it be too late. Stay not till you are besieged by sickness and death; but now, whilst the enemy appears distant, seek a covenant of peace and life. You need not cover your design with falsehoods, but rather declare the whole truth: and come at first, as they did after their imposture was detected; Behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do [Note: ver. 25.].]
2.
That no man shall seek for mercy in vain
[The Gibeonites, though they obtained mercy by fraud, were spared from a respect for the honour of the God of Israel. Notwithstanding Joshua had been commanded to extirpate all, yet were they spared, when once he had inadvertently passed his word in their favour. And shall not we be spared if we apply to the true Joshua? The Lord Jesus to whom we apply came into the world, not to condemn the world, but that the world through him might be saved. So far therefore is mercy from being contrary to the ends of his mission, it is the very end for which he came, that he might seek and save that which was lost. Nay more, he came not only to spare us, but to bring us into covenant with himself, that we might be numbered amongst his own peculiar people. Hear his own word, addressed to every one of us in his name by the Prophet Isaiah; Incline your ear, and come unto me: hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David [Note: Isa 55:3.]. If you are inclined to doubt whether he will take the childrens bread, and cast it to such a dog as you; learn from the Canaanitish woman, that your unworthiness shall be no bar to your admission to his favour: only, like her, believe in Jesus; and, like her, you shall assuredly and acceptance with him. Moreover, if Jesus once admit you into covenant with himself, not all the universe shall ever prevail upon him to violate his engagements with you. If at any time he appear to frown upon you, you may take his covenant, and plead it with him at the throne of grace; Do not abhor us for thy name sake; do not disgrace the throne of thy glory; remember, break not thy covenant with us [Note: Jer 14:22.]. What astonishing pleas are here! And shall they be used in vain? Had Joshua such respect for the honour of God, that he would not violate his inadvertent covenant, and shall not Jesus fulfil the covenant which he has ratified with his own blood? Surely none ever did, or ever shall, make application to him for mercy in vain.]
3.
That, if we would obtain mercy, we must submit to the terms imposed upon us
[The Gibeonites accounted it no great matter to cede their cities, and to spend their days in servitude, seeing that their lives were spared. And shall we think much of sacrificing any temporal interests, or of performing any self-denying duties, when we have reason to hope that God has spared the life of our souls ? What if we be called to give up father and mother, and houses and lands, for Christs sake: should we not account them all as loss for Christ? What if we be menaced with cruel torments and death for his sake; should we not say, None of these things move me, neither count I my life dear unto me, so that I may but fulfil his will, and finish my course with joy? Had the Gibeonites demurred, they had lost the benefit conferred upon them: and so shall we, if we refuse to comply with the terms assigned us: for whoso loveth his life, shall lose it. If we look for mercy at the hands of Jesus, all that we have, and all that we are, must be the Lords. Our whole life must be a life of self-denying obedience. Hear this then, ye Gibeonites, who desire a covenant of life and peace: these are the terms, and only these, that can ever be allowed you. But know ye this, that though they may appear hard to flesh and blood, they are not really hard: on the contrary, the service of God is perfect freedom: and it is better to be a doorkeeper in the house of your God, than to dwell in the tents of wickedness. If then ye have been awakened from your heathenish security, whatever terrors may have brought you to the feet of Jesus, bless God for them: and whatever hardships ye may endure in the service of your Lord, bless God for them also. If only ye submit to God, and take part with his people here, you shall have your portion with them to all eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Reader! do not fail to behold your own interest and concern in this history. Are you come, as the men of Gibeon, to seek peace in Jesus? And hath your Almighty Joshua made peace with you, and entered into covenant with you, and made you his? Read that precious passage of Jesus’s love to this purport, concerning his church: Eze 16:8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jos 9:15 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.
Ver. 15. And Joshua made peace with them. ] This was not without the Lord; who, as he glorified his justice in rooting out the rest of the Amorites, so he manifested his mercy in saving these Gibeonites from that general deluge of destruction.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
made peace: Jos 2:12-19, Jos 6:22-25, Jos 11:19, Deu 20:10, Deu 20:11, 2Sa 21:2, Jer 18:7, Jer 18:8
and the: 2Sa 21:2
Reciprocal: Lev 5:4 – to do evil Jos 9:21 – as the princes Jos 10:1 – how the Jos 10:4 – we may Jos 10:6 – from thy 1Sa 30:15 – Swear 2Ch 36:13 – who had Est 9:27 – and upon their seed Heb 6:16 – an oath
Fuente: The Treasury of Scripture Knowledge
Jos 9:15. Joshua made a league with them to let them live Not merely, it seems, to spare their lives, which, supposing them to belong to a far country, they had no warrant to take away, but to let them continue in the enjoyment of their effects; the word life in Scripture being frequently of equal signification with prosperity. That this league was lawful and obliging, appears, 1st, Because Joshua and all the princes, upon the review, concluded it so to be, and spared them accordingly. 2d, Because God punished the violation of it long after, 2Sa 21:1. 3d, Because God is said to have hardened the hearts of all other cities, not to seek peace with Israel, that so he might utterly destroy them, (Jos 11:19-20,) which seems to imply that their utter destruction did not necessarily come upon them by virtue of any peremptory command of God, but by their own obstinate hardness, whereby they refused to make peace with the Israelites.