Joshua · Chapter 9

Verse 1. And it came to pass, when all the kings-heard thereof] From this account it appears that the capture and destruction of Jericho and Ai had been heard of to the remotest parts of the land, that a general fear of the Israelitish arms prevailed, and that the different dynasties or petty governments into which the land was divided, felt all their interests at stake, and determined to make the defence of their country a common cause. This was the most prudent step they could take in their circumstances, and therefore they entered into a confederation in order to arrest the progress of the Israelites. The Great Sea mentioned here is the Mediterranean Sea, the coasts of which were inhabited by the Phœnicians, Syrians, Sidonians, and Philistines. It is very likely that all these united with the Canaanites for their common safety.

Verses 1, 2. In all the coasts of the great sea, &c. — Some versions render this, And those along all the coasts of the great sea, and those about Lebanon. Heard thereof — That is, of the taking of Jericho and Ai, for what immediately precedes, namely, about writing the law on stones in mount Ebal, did not concern these nations. They gathered themselves together to fight, &c. — They entered into a league to do this. Though they were many kings of different nations, and doubtless of different interests, often at variance with each other, yet they are all determined to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public good, and to lay aside all animosities among themselves, that they may cordially unite against the common enemy!

Verse 1, 2. All the kings—to fight with Joshua. They realized the ancient proverb, Quem Deus vult perdere, primum dementat. He whom God destroys is first mad.

THE CANAANITES CONFEDERATED, 1, 2.

1. All the kings — Palestine was divided into many petty sovereignties, the heads of which were dignified by this title. This side Jordan — Literally, beyond Jordan, but meaning here, as the context shows, the west side of Jordan. See note on Joshua 1:14. In the hills — Or, in the mountain. The reference is to the entire mountain range which forms the backbone of Palestine. In the valleys — Or, in the Shephelah. This word designates the maritime plain of Philistia, and might well be translated the low countries. Great sea — The Mediterranean. Coasts… over against Lebanon — The Phenician plain. Canaanites from even these remoter parts joined this confederacy. On the Canaanitish tribes here mentioned, see note on Joshua 3:10. Heard thereof — Not of the demonstration at Ebal and Gerizim, but of the rapid conquests of Joshua. The word thereof, supplied by our translators, is better omitted.

V. 2. Together-They entered into a league to do this. Tho’ they were many kings of different nations, and doubtless of different interests, often at variance with each other, yet they are all determined to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public good, and to lay aside all animosities among themselves, that they may cordially unite against the common enemy.

Verses 1, 2. In all the coasts of the great sea, &c. — Some versions render this, And those along all the coasts of the great sea, and those about Lebanon. Heard thereof — That is, of the taking of Jericho and Ai, for what immediately precedes, namely, about writing the law on stones in mount Ebal, did not concern these nations. They gathered themselves together to fight, &c. — They entered into a league to do this. Though they were many kings of different nations, and doubtless of different interests, often at variance with each other, yet they are all determined to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public good, and to lay aside all animosities among themselves, that they may cordially unite against the common enemy!

Verse 1, 2. All the kings—to fight with Joshua. They realized the ancient proverb, Quem Deus vult perdere, primum dementat. He whom God destroys is first mad.

2. Gathered themselves together — It is not singular that rival and jealous States did not combine till the dread of a victorious foe, already in the heart of their territory, compelled them to unite for their common safety. Had wise statesmanship dwelt in their councils, their confederated hosts would have confronted Joshua on the banks of the Jordan. [To fight with Joshua — How Joshua suddenly surprised and conquered the southern nations of this confederacy is told in chap. x, and how he subdued the northern tribes, and others who escaped from the south, will be found in chap. 11. Meantime the writer turns aside to narrate the league of the Gibeonites, which served as the immediate occasion of Joshua’s war with the five Amoritish kings.]

V. 3. Gibeon-A great and royal city of the Hivites.

Verse 3. The inhabitants of Gibeon heard] These alone did not join the confederation. Gibeon is supposed to have been the capital of the Hivites. In the division of the land it fell to the lot of Benjamin, Joshua 18:25, and was afterwards given to the priests, Joshua 21:17. See Clarke’s note on “Joshua 10:2”.

Verses 3, 4. And when — Rather, but when; the inhabitants of Gibeon — A great and royal city of the Hivites. They made as if they had been ambassadors — Sent from a far country. Wine-bottles, old and rent, and bound up — This seems scarce sense to us; but will appear clear enough when we recollect that glass bottles were not then known, but that bottles made of leather or skins were then used; and the Gibeonites, to make show of being come from a far country, brought with them such as were torn and rent, and bound about with strings or cords to keep them together.

THE FRAUD AND PUNISHMENT OF THE GIBEONITES, 3-27.

3. Gibeon — This was called “a great city.” Joshua 10:2. It was the capital of the Hivites, and was situated five miles north by west from Jerusalem, at the head of the pass of Beth-horon. It was the key of central Palestine. Three adjacent cities were leagued with it, (verse 17,) and seem to have formed with it a kind of republic; at least it was not under a king, but was equal in rank to “one of the royal cities.” Joshua 10:2. “It stands on one of those rounded hills which characterize especially the western formation of Judea.” — Stanley. It is by all travellers identified with the modern village El-Jib — a corruption of Gibeon. “It is a very fair and delicious place,” says Mandeville, “and it is called Mount Joy, because it gives joy to pilgrims’ hearts; for from that place men first see Jerusalem.” Here, where it overlooked the wide domain of Israel, the sacred tabernacle was set up for many years under David and Solomon. 1 Kings 3:3, 4. El-Jib is a moderately sized village of irregularly placed houses, chiefly composed of old mossy ruins.

V. 4. Been ambassadors-Sent from a far country.

Verse 4. They did work wilily] Finesse of this kind is allowed by the conduct of all nations; and stratagems in war are all considered as legal. Nine tenths of the victories gained are attributable to stratagem; all sides practise them, and therefore none can condemn them. Much time and labour have been lost in the inquiry, “Did not the Gibeonites tell lies?” Certainly they did, and what is that to us? Does the word of God commend them for it? It does not. Are they held up to us as examples! Surely no. They did what any other nation would have done in their circumstances, and we have nothing to do with their example. Had they come to the Israelites, and simply submitted themselves without opposition and without fraud, they had certainly fared much better. Lying and hypocrisy always defeat their own purpose, and at best can succeed only for a short season. Truth and honesty never wear out.

Old sacks-and wine bottles, old, &c.] They pretended to have come from a very distant country, and that their sacks and the goat-skins that served them for carrying their wine and water in, were worn out by the length of the journey.

Verses 3, 4. And when — Rather, but when; the inhabitants of Gibeon — A great and royal city of the Hivites. They made as if they had been ambassadors — Sent from a far country. Wine-bottles, old and rent, and bound up — This seems scarce sense to us; but will appear clear enough when we recollect that glass bottles were not then known, but that bottles made of leather or skins were then used; and the Gibeonites, to make show of being come from a far country, brought with them such as were torn and rent, and bound about with strings or cords to keep them together.

Ver. 4. Wine bottles, old and rent, and bound up. Bruce, our Abyssinian traveller, calls these girbashes. They are made of strong leather, and so sewed as not to ooze. Glass was not discovered till fifty years before the christian era.—With regard to the moral character of this mission, the remark of our Saviour applies pertinently: “The children of this world are wiser in their generation than the children of light.”

4. [They did work wilily — Literally, Then did also they by stratagem. The also seems to refer here most naturally to what Joshua had done to Ai. As he used cunning and strategy in the capture of that city, so did also they practice strategy in making a league with Israel. Others, we think less correctly, take also (µg) as an adversative here, expressing the contrast between the action of the Gibeonites and the other Canaanites.] As if… ambassadors — Suing for peace. The more distant cities think only of war; the nearest, on whom the next blow must fall, seek for peace; perhaps their popular form of government also influenced them toward a pacific policy. [The Hebrew word translated, made as if they had been ambassadors, (Hithpael of ryx,) occurs nowhere else; but Keil and others defend this meaning, given in the English version. Others, however, with Gesenius, argue that “since no other trace of this form or signification exists in Hebrew or Aramaean, it is better to read, with six MSS., wrycxy, they provided themselves with food for the journey, as in verse 12; which is also expressed by the ancient versions.”] Old sacks — The traveller’s equipage in Syria, anciently and at the present day, comprises food and drink, kitchen utensils, tents, bedding, etc., all stowed away in sacks and transported on the backs of asses. Old sacks would give the impression of a long journey. Wine bottles — These were goat-skins, nearly whole, cured in a peculiar manner. When worn through, a temporary expedient for mending them was to gather up the skin about the hole and tie it like the mouth of a bag. By this means the mending becomes very manifest.

Verse 5. Old shoes and clouted] Their sandals, they pretended had been worn out by long and difficult travelling, and they had been obliged to have them frequently patched during the way; their garments also were worn thin; and what remained of their bread was mouldy-spotted with age, or, as our old version has it, bored-pierced with many holes by the vermin which had bred in it, through the length of the time it had been in their sacks; and this is the most literal meaning of the original µydqn nikkudim, which means spotted or pierced with many holes.

The old and clouted shoes have been a subject of some controversy: the Hebrew word twlb baloth signifies worn out, from hlb balah, to wear away; and twalcm metullaoth, from alc tala, to spot or patch, i.e., spotted with patches. Our word clouted, in the Anglo-Saxon [A.S.] signifies seamed up, patched; from [A.S.] clout, rag, or small piece of cloth, used for piecing or patching. But some suppose the word here comes from clouet, the diminutive of clou, a small nail, with which the Gibeonites had fortified the soles of their shoes, to prevent them from wearing out in so long a journey; but this seems very unlikely; and our old English term clouted-seamed or patched-expresses the spirit of the Hebrew word.

5. Old shoes and clouted — Or, as the Hebrew, shoes fallen into pieces, and botched or cobbled. In long journeys the traveller walks up the hills that he may spare the heavily laden beast. These shoes in tatters and patches indicate many a walk, and hence a long journey. [The somewhat antiquated English word clouted, from the Anglo-Saxon clut, a little cloth or patch, accurately expresses the sense of the Hebrew alc, to patch, to mend. It may be used of patching with cloth, leather, or other material.] Old garments upon them — That is, upon themselves, and not upon their feet. Dry and mouldy — The Vulgate says, instead of mouldy, broken up into crumbs, and this seems to be the true rendering. The Septuagint adds offensive to the smell. Ancient inns or caravanserais provided the sojourner with lodging only; hence he must carry his food. See note on Joshua 2:1.

[6. The camp at Gilgal — In the absence of any hint that this was altogether a different place from the Gilgal near Jericho, where Joshua first pitched his camp, it seems rather arbitrary and unnecessary, with Keil and Van de Velde, to maintain that this Gilgal must be identified with the modern Jiljilia, in the mountains of Ephraim. If, after the capture of Ai, or after the memorial service at Mount Ebal, Joshua had pitched his camp in a new spot, and especially at another place bearing the name Gilgal, it is inexplicably strange that no mention is anywhere made of a fact so noticeable and important. Further, the expressions in Joshua 10:7, 9 — Joshua ascended and went up from Gilgal — most naturally indicate the ascent from the Jordan valley to the interior of Palestine, (see note on Joshua 8:10,) and show that the writer still had in mind the Gilgal near Jericho; for to understand the expressions in a military sense is hardly admissible. Keil’s only weighty argument is, that it would have been folly in Joshua, after having penetrated into the heart of the country, to go back again to the eastern border, and leave the Canaanites at liberty to move at pleasure through the conquered territory. But this whole argument rests on the assumption that Joshua would, of course, endeavour to keep the conquered Canaanites in subjection by the presence of his camp and army in the centre of the land, or else by establishing garrisons in the conquered districts — a thing which we have no evidence was ever done during the wars of the conquest. Keil’s argument is therefore altogether insufficient, and rests solely on a critic’s assumption of what Joshua ought to have done.] From a far country — They had heard that all the Canaanites had been doomed to extermination. See verse 24. To avoid such a fate they represented that they dwelt beyond the limits of Canaan. By this means they hoped to negotiate a treaty of peace, and even an alliance with the invincible invader. That such a treaty with nations beyond the limits of Canaan was lawful, see Deuteronomy 20:10, 11.

V. 6. The camp at Gilgal-The place of their head-quarters. Men of Israel-To those who used to meet in council with Joshua, to whom it belonged to make leagues, even the princes of the congregation. Now therefore-Because we are not of this people, whom, as we are informed, you are obliged utterly to destroy.

Verse 6. Make ye a league with us.] tyrb wnl xtrk kirethu lanu berith, cut, or divide, the covenant sacrifice with us. From this it appears that heathenism at this time had its sacrifices, and covenants were ratified by sacrificing to and invoking the objects of their adoration.

Verse 6. Unto the camp to Gilgal — Joshua’s headquarters. And said to the men of Israel — To those that used to meet in council with Joshua, to whom it belonged to make leagues, namely, the princes of the congregation. Now therefore make a league with us — Because we are not of this people, whom, as we are informed, you are obliged utterly to destroy.

THE FRAUD AND PUNISHMENT OF THE GIBEONITES, 3-27.

3. Gibeon — This was called “a great city.” Joshua 10:2. It was the capital of the Hivites, and was situated five miles north by west from Jerusalem, at the head of the pass of Beth-horon. It was the key of central Palestine. Three adjacent cities were leagued with it, (verse 17,) and seem to have formed with it a kind of republic; at least it was not under a king, but was equal in rank to “one of the royal cities.” Joshua 10:2. “It stands on one of those rounded hills which characterize especially the western formation of Judea.” — Stanley. It is by all travellers identified with the modern village El-Jib — a corruption of Gibeon. “It is a very fair and delicious place,” says Mandeville, “and it is called Mount Joy, because it gives joy to pilgrims’ hearts; for from that place men first see Jerusalem.” Here, where it overlooked the wide domain of Israel, the sacred tabernacle was set up for many years under David and Solomon. 1 Kings 3:3, 4. El-Jib is a moderately sized village of irregularly placed houses, chiefly composed of old mossy ruins.

V. 7. The Hivites-That is, the Gibeonites who were Hivites, Joshua 11:19. Among us-That is, in this land, and so are of that people with whom we are forbidden to make any league or covenant.

Verse 7. Peradventure ye dwell among us] It is strange they should have had such a suspicion, as the Gibeonites had acted so artfully; and it is as strange that, having such a suspicion, they acted with so little caution.

Verses 7, 8. The men of Israel said to the Hivites — That is, the Gibeonites, who were Hivites, Joshua 11:19. Peradventure you dwell among us — That is, in this land, and so are of that people with whom we are forbidden to make any league or covenant. They said — We are thy servants — We desire a league with you upon your own terms; we are ready to accept of any conditions. Joshua said, From whence come ye? — For this free and general concession gave him cause to suspect that they were Canaanites.

7. Said unto the Hivites — The inhabitants of Gibeon were Hivites. See Joshua 11:19. Peradventure ye dwell among us — The suspicions of the Hebrews are awakened, as they well might have been, Their Canaanitish speech must have betrayed them. How shall we make a league with you? — This question strongly implies the impossibility of such an act, because it had been expressly forbidden, (Exodus 23:32; 34:12; Deuteronomy 7:2,) on the ground of the ensnaring and corrupting influence of pagan allies.

V. 8. Thy servants-We desire a league with you upon your own terms; we are ready to accept of any conditions. From whence came ye-For this free and general concession gave Joshua cause to suspect that they were Canaanites.

Verse 8. We are thy servants.] This appears to have been the only answer they gave to the question of the Israelitish elders, and this they gave to Joshua, not to them, as they saw that Joshua was commander-in-chief of the host.

Who are ye? and from whence come ye?] To these questions, from such an authority, they felt themselves obliged to give an explicit answer; and they do it very artfully by a mixture of truth, falsehood, and hypocrisy.

Verses 7, 8. The men of Israel said to the Hivites — That is, the Gibeonites, who were Hivites, Joshua 11:19. Peradventure you dwell among us — That is, in this land, and so are of that people with whom we are forbidden to make any league or covenant. They said — We are thy servants — We desire a league with you upon your own terms; we are ready to accept of any conditions. Joshua said, From whence come ye? — For this free and general concession gave him cause to suspect that they were Canaanites.

8. We are thy servants — This expression hardly implies that these Gibeonites anticipated their destiny of serfdom, as some suppose; it is rather a common oriental mode of speech by which inferiors becomingly address a superior. Compare Genesis 43:28; 44:7. Who are ye? — Joshua seeks to draw from them their nationality and their country, but he is baffled by their vague reply.

V. 9. Name of the Lord-Being moved thereunto by the report of his great and glorious nature and works; so they gave them hopes that they would embrace their religion. In Egypt-They cunningly mention those things only which were done some time ago, and say nothing of dividing Jordan, or the destruction of Jericho and Ai, as if they lived so far off that the fame of those things had not yet reached them.

Verse 9. Because of the name of the Lord thy God] They pretend that they had undertaken this journey on a religious account; and seem to intimate that they had the highest respect for Jehovah, the object of the Israelites’ worship; this was hypocrisy.

We have heard the fame of him] This was true: the wonders which God did in Egypt, and the discomfiture of Sihon and Og, had reached the whole land of Canaan, and it was on this account that the inhabitants of it were panic-struck. The Gibeonites, knowing that they could not stand where such mighty forces had fallen, wished to make the Israelites their friends. This part of their relation was strictly true.

Verse 9. Because of the Lord thy God — Being moved thereunto by the report of his great and glorious nature and works. Thus they gave them hopes that they would embrace their religion. In Egypt — They cunningly mention those things only which were done some time ago, and say nothing of dividing Jordan, or the destruction of Jericho and Ai, as if they lived so far off that the fame of those things had not yet reached them.

9. Because of the name of the Lord thy God — {The word LORD, in capitals, here as elsewhere in the Old Testament, is the Hebrew Jehovah, the proper name of the God of Israel, as Baal was the god of the Canaanites. These Canaanite-Gibeonites, assuming that Baal and Jehovah are two rival national deities, are proposing to make submission, and even, if needs be, to transfer their allegiance to the latter, who has shown himself by his victories to be the mightier god of the two.} And all that he did in Egypt — They are too cunning to say that they have heard of the miraculous crossing of the Jordan, of Jericho’s downfall, and the capture of Ai. This would intimate that they were so near as to become cognizant of these recent events. So they speak of events forty years ago in Egypt, and many months ago beyond the Jordan. {Thereby fulfilling God’s words to Pharaoh, that he had raised him up to make his name declared throughout all the earth. Exodus 9:16. And wonderfully have these words been fulfilled.}

10. Amorites… Sihon… Heshbon… Og… Bashan — See note on chap. 2:10. Which was at Ashtaroth — The word which (according to old English) refers to Og, and should be rendered who. This royal city of Og was in Bashan, and named from Ashtoreth, the Greek Astarte, the Oriental Venus, who was worshipped there. Ashtaroth is the plural form of Ashtoreth, and the place perhaps took this form of the name from the many Astarte-images used in her worship there. It lies six miles north-west of Edrei, and, according to Robinson, is the modern Tell-Astereh. After its capture it was assigned to the Levites.

Verse 11. Wherefore our elders, &c.] All this, and what follows to the end of verse 13, was false, contrived merely for the purpose of deceiving the Israelites, and this they did to save their own lives; as they expected all the inhabitants of Canaan to be put to the sword.

11. Our elders — The popular character of their government, with a senate of elders at its head, appears quite distinctly in this verse.

12. This our bread — To confirm their statements they exhibit their dry, crumbled bread, wine skins and apparel sadly the worse for wear, knowing well the influence which such ocular proofs have over the human mind.

V. 13. The bottles-Leathern bottles.

THE FRAUD AND PUNISHMENT OF THE GIBEONITES, 3-27.

3. Gibeon — This was called “a great city.” Joshua 10:2. It was the capital of the Hivites, and was situated five miles north by west from Jerusalem, at the head of the pass of Beth-horon. It was the key of central Palestine. Three adjacent cities were leagued with it, (verse 17,) and seem to have formed with it a kind of republic; at least it was not under a king, but was equal in rank to “one of the royal cities.” Joshua 10:2. “It stands on one of those rounded hills which characterize especially the western formation of Judea.” — Stanley. It is by all travellers identified with the modern village El-Jib — a corruption of Gibeon. “It is a very fair and delicious place,” says Mandeville, “and it is called Mount Joy, because it gives joy to pilgrims’ hearts; for from that place men first see Jerusalem.” Here, where it overlooked the wide domain of Israel, the sacred tabernacle was set up for many years under David and Solomon. 1 Kings 3:3, 4. El-Jib is a moderately sized village of irregularly placed houses, chiefly composed of old mossy ruins.

V. 14. The men-That is, the princes. Their victuals-That they might examine the truth of what they said. The mouth of the Lord-As they ought to have done upon all such weighty occasions. So they are accused of rashness and neglect of their duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation upon them to embrace the true religion. In every business of importance, we should stay to take God along with us, and by the word and prayer consult him. Many a time our affairs miscarry, because we asked not counsel at the mouth of the Lord. Did we acknowledge him in all our ways, they would be more safe, easy and successful.

Verse 14. The men took of their victuals] This was done in all probability in the way of friendship; for, from time immemorial to the present day, eating together, in the Asiatic countries, is considered a token of unalterable friendship; and those who eat even salt together, feel themselves bound thereby in a perpetual covenant. But the marginal reading of this clause should not be hastily rejected. And asked not counsel at the mouth of the Lord.] They made the covenant with the Gibeonites without consulting God by Urim and Thummim, which was highly reprehensible in them, as it was a state transaction in which the interests and honour of God their king were intimately concerned.

Verse 14. The men — That is, the princes. Their victuals — That they might examine the truth of what they said. Asked not at the mouth of the Lord — As they ought to have done upon all such weighty occasions. So they are accused of rashness and neglect of their duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation upon them to embrace the true religion. In every business of importance we should take God along with us, and by his word and prayer consult him. Many a time our affairs miscarry, because we ask not counsel at the mouth of the Lord. Did we acknowledge him in all our ways, they would be more safe, easy, and successful.

Ver. 14. Asked not counsel at the mouth of the Lord. It was an ancient maxim of heathen priests, that nothing of importance was to be undertaken without consulting the gods. Joshua, in the throng of war, had omitted it in this case.

14. The men — The chiefs in Joshua’s camp with whom the Gibeonites conferred. Took of their victuals — But it is not said that the men of Israel ate of these victuals. Yet, as it is a custom among the Arabs to eat the victuals of a guest, as a sign of peace and friendship, this may have been the purpose of their taking the provision of these Gibeonites. This passage has puzzled all the interpreters. The marginal reading in our English Bible is ingenious, but it is not sustained by the Hebrew, “they received the men by reason of their victuals.” Nor did they make a treaty with them by eating their food, for this was not customary. More plausible is the theory that they took their bread into their hands to examine it. But we would suggest that the real meaning may be, they presumed the truth of the story from their victuals. The original word for took is sometimes used for mental acts. And asked not counsel at the mouth of the Lord — A momentous question was settled with no reference to the Divine will, and that, too, on a point in regard to which Jehovah’s commands were very explicit — alliance with aliens. Compare note and references on verse 7. Jehovah, who had made special arrangements for communicating with his people through the urim and thummim, was slighted and ignored. These Israelitish princes have had many imitators in the senates and cabinets of Christian lands. How rarely is God consulted by statesmen, even in affairs in which the destiny of a nation is involved!

V. 15. To let them live-That is, they should not destroy them. That this league was lawful and obliging, appears, 1. Because Joshua and all the princes, upon the review concluded it so to be, and spared them accordingly. 2. Because God punished the violation of it long after, 2 Samuel 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, Joshua 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.

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 Joshua 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 “Genesis 15:10”, &c.

Verse 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, 2 Samuel 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, (Joshua 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.

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 verses 6 and 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.

V. 16. Three days-That is, at the last of them, or upon the third day, as it is said, ver. 17.

Verse 16. At the end of three days] Gibeon is reputed to be only about eight leagues distant from Gilgal, and on this account the fraud might be easily discovered in the time mentioned above.

16. At the end of three days — The Gibeonites themselves probably notified Joshua, after three days, that they were dwelling in their vicinity. This precaution was necessary as a safeguard against a sudden attack by Joshua. They held the pass of Beth-horon, the key of Central and Western Palestine, which a sagacious foe would seek to wrest from their hands.

V. 17. And Kirjath-jearim-Which cities were subject to Gibeon, the royal city, Joshua 10:2.

Verse 17. The children of Israel-came unto their cities] Probably when the fraud was discovered, Joshua sent out a detachment to examine their country, and to see what use could be made of it in the prosecution of their war with the Canaanites. Some of the cities mentioned here were afterwards in great repute among the Israelites: and God chose to make one of them, Kirjath-jearim, the residence of the ark of the covenant for twenty years, in the reigns of Saul and David. There is no evidence that the preservation of the Gibeonites was displeasing to Jehovah.

Ver. 17. Gibeon, and the three dependent cities seem to have been under one wise king. Gibeon was but a stage west-south-west of Jerusalem.

17. Gibeon — See verse 3, note. There were three other cities on federal relations with Gibeon. Chephira, literally, the village, is in the mountains on the western confines of Benjamin, east of Nicopolis, and about two miles east of Yalo, the ancient Aijalon. Dr. Robinson discovered it under the scarcely altered name of Kefir. Beeroth, a Hebrew word for wells, was known to Eusebius, and his description of its position agrees perfectly with that of the modern el-Bireh, ten miles north of Jerusalem, on the great road to Shechem. It is a favourite resting-place for caravans at the end of the first day’s journey from Jerusalem, and contains a population of about seven hundred. Kirjath-jearim — City of forests, called also, in Joshua 18:14, City of Baal, the great Canaanite deity. It was celebrated as the abode of the ark for twenty years, (1 Samuel 7:2,) and is still a resort of pilgrims from all Judea. Dr. Robinson identifies it with the modern Kuriet-el-Enab, city of grapes, on the road from Jaffa to Jerusalem, and about ten miles northwest of the latter city. In Joshua 18:28, it is called merely Kirjath.

V. 18. Against the princes-Both from that proneness which is in people to censure the actions of their rulers; and from their desire of the spoil of these cities.

Verse 18. All the congregation murmured] Merely because they were deprived of the spoils of the Gibeonites. They had now got under the full influence of a predatory spirit; God saw their proneness to this, and therefore, at particular times, totally interdicted the spoils of conquered cities, as in the case of Jericho.

Verse 18. All the congregation murmured against the princes — Both from that proneness which is in people to censure the actions of their rulers, and from the desire of the spoil of these cities.

18. The congregation murmured — This entire land had been promised to them for an inheritance. A part of that long-promised inheritance, to which they had for many years looked forward with hope, was now suddenly snatched from them as they were just entering on its possession. The manner in which this had been done aggravated their disappointment, and increased their indignation against the princes who had permitted themselves to be so duped, and the Hebrew people to be cheated out of its divine legacy. Another reason for their murmuring was the imprudence of the chiefs of Israel in entering into a treaty like this without consulting Jehovah.

Verse 19. We have sworn unto them] Although the Israelites were deceived in this business, and the covenant was made on a certain supposition which was afterwards proved to have had no foundation in truth, and consequently the whole engagement on the part of the deceived was hereby vitiated and rendered null and void; yet, because the elders had eaten with them, offered a covenant sacrifice, and sworn by Jehovah, they did not consider themselves at liberty to break the terms of the agreement, as far as the lives of the Gibeonites were concerned. That their conduct in this respect was highly pleasing to God is evident from this, that Joshua is nowhere reprehended for making this covenant, and sparing the Gibeonites; and that Saul, who four hundred years after this thought himself and the Israelites loosed from this obligation, and in consequence oppressed and destroyed the Gibeonites, was punished for the breach of this treaty, being considered as the violator of a most solemn oath and covenant engagement. See 2 Samuel 21:2-9, and Ezekiel 17:18, 19.

All these circumstances laid together, prove that the command to destroy the Canaanites was not so absolute as is generally supposed: and should be understood as rather referring to the destruction of the political existence of the Canaanitish nations, than to the destruction of their lives. See the notes on Deuteronomy 20:10, 17.

19. Now therefore we may not touch them — So strong was their respect for their oath that they would hold as valid a contract made on fraudulent representations. According to natural justice and the laws of our modern civilization, they would have been justified in treating their oath as null and void. Most expositors are of this opinion; and Calvin goes so far as to charge the princes with a new violation of the will of God, because they now “obstinately maintain, upon the pretext of their oath, the promise which they had foolishly made.”

Ver. 20. Let them live—because of the oath. They enjoyed their cities, but having deceived the Israelites, a proportion of them did the laborious service of the sanctuary. But the phrase, “hewers of wood,” designates a prohibition of bearing arms. Here is a laudable example to christians, and particularly so to christian courts, concerning the faith of treaties. Here also the papists are at issue among themselves. Some of the fathers, and after them Cardinal Cajetan, maintain that this covenant was binding on Joshua, because, as Calvin judiciously says, “it was made in the name of the Lord of the whole earth,” and he cites David’s words. Psalm 15:4. Against Calvin, Tirinus the Jesuit contends, that it was not binding, because it was obtained by imposture. The jesuit has in his eye the favourite doctrine of Rome, that no faith is to be kept with heretics! So Rome is Rome still.

20. Lest wrath be upon us — By neglecting to consult God they had brought themselves into a state of moral perplexity. They were in a strait between their oath and the plain command of God, strengthened by the murmurs of the people.

V. 21. Unto all the congregation-That is, Let them be public servants, and employed in the meanest offices, (one kind being put for all the rest) for the use of the congregation; to do this partly for the sacrifices and services of the house of God, which otherwise the Israelites themselves must have done; partly for the service of the camp or body of the people; and sometimes, even to particular Israelites.

Verse 21. Hewers of wood and drawers of water] Perhaps this is a sort of proverbial expression, signifying the lowest state of servitude, though it may also be understood literally. See below.

Verse 21. Unto all the congregation — That is, let them be public servants, and employed in the meanest offices (one kind being put for all the rest) for the use of the congregation; doing these things partly for the sacrifices and services of the house of God, which otherwise the Israelites themselves must have done; partly for the services of the camp or body of people; and sometimes even for particular Israelites.

21. Hewers of wood and drawers of water — We will keep our oath to the letter: they shall live, but live as slaves. Upon the “great high place” of Gibeon the tabernacle was set up at a later period, (1 Chronicles 16:39,) and there it remained till it was removed to Jerusalem by Solomon. From beneath this eminence water and wood for the service of the tabernacle were constantly carried up, requiring the labour of a large number of people. Stanley says: “They hewed the wood of the adjacent valley and drew the water from the springs and tanks which in its immediate neighbourhood abound, and carried them up to the Sacred Tent, and there attended the altar of the Lord.” Respecting the drudgery of this menial service, Dr. Thomson, while passing through this very region of the Gibeonites, says: “I was forcibly reminded of one item in the sentence of condemnation pronounced upon them for their cunning deception — that they should be hewers of wood — by long files of women and children carrying on their heads heavy bundles of wood. It is the severest drudgery, and my compassion has often been enlisted in behalf of the poor women and children who daily bring loads of wood to Jerusalem from these very mountains of the Gibeonites. To carry water, also, is very laborious. The fountains are far off, in deep wadies with steep banks; and a thousand times have I seen the feeble and the young staggering up long and weary ways, with large jars of water on their heads. It is the work of slaves.” As the princes had promised them — They had promised life not servitude. This promise was kept by successive generations, till Saul rashly killed some and planned the general massacre of the rest. Seven of Saul’s descendants atoned for this breach of the covenant with their lives. 2 Samuel 21:1-9. At the time of Saul’s massacre they were so identified with Israel that the historian was obliged to insert a note explaining their origin.

V. 22. Called for them-Probably not only the messengers, but the elders of Gibeon were now present.

Verses 22, 23. Called for them — Probably not only the messengers, but the elders of Gibeon were now present. Therefore ye are cursed — You shall not escape the curse of God, which, by divine sentence, belongs to all the Canaanites; but only change the quality of it. You shall feel that curse of bondage, which is proper to your race by virtue of that ancient decree, Genesis 9:25. Bondmen — The slavery which is upon you shall be entailed on your posterity. The house of my God — This only service they mention here, because it was their durable servitude, being first in the tabernacle, and then in the temple, whence they were called Nethinim, 1 Chronicles 9:2; Ezra 2:43; whereas their servitude to the whole congregation, in a great measure, ceased when the Israelites were dispersed to their several habitations.

THE FRAUD AND PUNISHMENT OF THE GIBEONITES, 3-27.

3. Gibeon — This was called “a great city.” Joshua 10:2. It was the capital of the Hivites, and was situated five miles north by west from Jerusalem, at the head of the pass of Beth-horon. It was the key of central Palestine. Three adjacent cities were leagued with it, (verse 17,) and seem to have formed with it a kind of republic; at least it was not under a king, but was equal in rank to “one of the royal cities.” Joshua 10:2. “It stands on one of those rounded hills which characterize especially the western formation of Judea.” — Stanley. It is by all travellers identified with the modern village El-Jib — a corruption of Gibeon. “It is a very fair and delicious place,” says Mandeville, “and it is called Mount Joy, because it gives joy to pilgrims’ hearts; for from that place men first see Jerusalem.” Here, where it overlooked the wide domain of Israel, the sacred tabernacle was set up for many years under David and Solomon. 1 Kings 3:3, 4. El-Jib is a moderately sized village of irregularly placed houses, chiefly composed of old mossy ruins.

V. 23. Ye are cursed-You shall not escape the curse of God which by divine sentence belongs to all the Canaanites; but only change the quality of it, you shall feel that curse of bondage, which is proper to your race by virtue of that ancient decree, Genesis 9:25. Bond-men-The slavery, which is upon you shall be entailed on your posterity. The house of my God-This only service they mention here, because it was their durable servitude, being first in the tabernacle, and then in the temple, whence they were called Nethinim, 1 Chronicles 9:2 Ezra 2:43, whereas their servitude to the whole congregation in a great measure ceased when the Israelites were dispersed to their several habitations.

Verse 23. Now therefore ye are cursed] Does not this refer to what was pronounced by Noah, Genesis 9:26, against Ham and his posterity? Did not the curse of Ham imply slavery, and nothing else? Cursed be Canaan, a servant of servants shall he be; and does it not sufficiently appear that nothing else than perpetual slavery is implied in the curse of the Gibeonites? They were brought, no doubt, under tribute; performed the meanest offices for the Israelites, being in the same circumstances with the servile class of Hindoos called the Chetrees; had their national importance annihilated, and yet were never permitted to incorporate themselves with the Israelites. And we may reasonably suppose that this was the purpose of God relative to all the Canaanitish nations: those who would not renounce their idolatry, &c., were to be extirpated; those who did were to be preserved alive, on condition of becoming tributary, and serving as slaves. See Clarke’s note on “Deuteronomy 20:17”.

Hewers of wood and drawers of water] The disgrace of this state lay not in the laboriousness of it, but in its being the common employment of the females; if the ancient customs among the same people were such as prevail now. The most intelligent travellers in those countries represent collecting wood for fuel, and carrying water, as the peculiar employment of the females. The Arab women of Barbary do so, according to Dr. Shaw. The daughters of the Turcomans in Palestine are employed, according to D’Arvieux, in fetching wood and water for the accommodation of their respective families. From these circumstances Mr. Harmer reasons thus: “The bitterness of the doom of the Gibeonites does not seem to have consisted in the laboriousness of the service enjoined them, for it was usual for women and children to perform what was required of them; but its degrading them from the characteristic employment of men, that of bearing arms; and condemning them and their posterity for ever to the employment of females. The not receiving them as allies was bitter; the disarming them who had been warriors, and condemning them to the employment of females, was worse; but the extending this degradation to their posterity, was bitterest of all. It is no wonder that in these circumstances they are said to have been cursed.”-Obs., vol. iv., p. 297.

Verses 22, 23. Called for them — Probably not only the messengers, but the elders of Gibeon were now present. Therefore ye are cursed — You shall not escape the curse of God, which, by divine sentence, belongs to all the Canaanites; but only change the quality of it. You shall feel that curse of bondage, which is proper to your race by virtue of that ancient decree, Genesis 9:25. Bondmen — The slavery which is upon you shall be entailed on your posterity. The house of my God — This only service they mention here, because it was their durable servitude, being first in the tabernacle, and then in the temple, whence they were called Nethinim, 1 Chronicles 9:2; Ezra 2:43; whereas their servitude to the whole congregation, in a great measure, ceased when the Israelites were dispersed to their several habitations.

23. Ye are cursed — Bondage, even to the best of masters and to the most honourable kind of labour, is a curse. If slavery were ever a blessing to a pagan nation, by bringing it into a knowledge of the true religion, this would have been such a case; but Joshua pronounces even such bondage, though far above chattel slavery, a curse.

Verse 24. We were sore afraid of our lives] Self-preservation, which is the most powerful law of nature, dictated to them those measures which they adopted; and they plead this as the motive of their conduct.

24. It was certainly told thy servants — This information could have been brought by spies sent from Canaan to ascertain the intentions of so formidable a mass of people marching through the wilderness toward Palestine. The language of both nations was nearly the same. We were sore afraid — They had grounds for their great fear, in view of the fate of their brethren, the Amorites east of the Jordan.

V. 25. In thine hand-That is, in thy power to use us as thou wilt. Unto thee-We refer ourselves to thee and thy own piety, and probity, and faithfulness to thy word and oath; if thou wilt destroy thy humble suppliants, we submit. Let us in like manner submit to our Lord Jesus, and refer ourselves to him; saying, We are in thy hand; do unto us as seemeth right unto thee. Only save our souls: give us our lives for a prey; and let us serve thee, just as thou wilt!

Verse 25. We are in thine hand] Entirely in thy power.

As it seemeth good and right unto thee-do.] Whatever justice and mercy dictate to thee to do to us, that perform. They expect justice, because they deceived the Israelites; but they expect mercy also, because they were driven to use this expedient for fear of losing their lives. The appeal to Joshua is full of delicacy and cogent argument.

Verse 25. We are in thy hand, &c. — In thy power to use us as thou wilt. We refer ourselves to thee and thy own piety, probity, and faithfulness, to fulfil thy word and oath; if thou wilt destroy thy humble supplicants, we submit. Let us, in like manner, submit to our Lord Jesus, and refer ourselves to him, saying, We are in thy hand, do unto us as it seemeth right unto thee. Only save our souls: give us our lives for a prey, and let us serve thee just as thou wilt!

THE FRAUD AND PUNISHMENT OF THE GIBEONITES, 3-27.

3. Gibeon — This was called “a great city.” Joshua 10:2. It was the capital of the Hivites, and was situated five miles north by west from Jerusalem, at the head of the pass of Beth-horon. It was the key of central Palestine. Three adjacent cities were leagued with it, (verse 17,) and seem to have formed with it a kind of republic; at least it was not under a king, but was equal in rank to “one of the royal cities.” Joshua 10:2. “It stands on one of those rounded hills which characterize especially the western formation of Judea.” — Stanley. It is by all travellers identified with the modern village El-Jib — a corruption of Gibeon. “It is a very fair and delicious place,” says Mandeville, “and it is called Mount Joy, because it gives joy to pilgrims’ hearts; for from that place men first see Jerusalem.” Here, where it overlooked the wide domain of Israel, the sacred tabernacle was set up for many years under David and Solomon. 1 Kings 3:3, 4. El-Jib is a moderately sized village of irregularly placed houses, chiefly composed of old mossy ruins.

Verse 26. And so did he unto them] That is, he acted according to justice and mercy: he delivered them out of the hands of the people, so that they slew them not-here was mercy; and he made them hewers of wood and drawers of water for the congregation, and to the altar of God-here was justice. Thus Joshua did nothing but what was good and right, not only in his own eyes, but also in the eyes of the Lord.

How long the Gibeonites were preserved as a distinct people after this, we know not. That they existed in the time of David, is evident from the circumstance mentioned on Joshua 9:19. They are not mentioned after the captivity; and it is probable that they were nearly annihilated by the persecution raised up against them by Saul. Some suppose that the Gibeonites existed under the appellation of Nethinim; but of this there is no decisive proof; the Nethinim were probably slaves of a different race. ON what we meet with in this chapter, we may make the following observations.

1. The Gibeonites told lies, in order to save their lives. No expediency can justify this, nor are we called to attempt it. The Gibeonites were heathens, and we can expect nothing better from them. See Clarke’s note at the end of “Joshua 2:24”.

2. They did not profit by their falsity: had they come in fairly, sought peace, and renounced their idolatry, they would have had life on honourable terms. As it was, they barely escaped with their lives, and were utterly deprived of their political liberty. Even the good that is sought by unlawful means has God’s curse on it.

3. We need not be solicitous for the character of the Gibeonites here; they are neither our models, nor believers in the true God, and therefore pure religion is not concerned in their prevarication and falsity.

4. We see here of what solemn importance an oath was considered among the people of God; they swore to their own hurt, and changed not. When once they had bound themselves to their Maker, they did not believe that any changing circumstances could justify a departure from so awful an obligation. Thus, reader, shouldst thou fear a lie, and tremble at an oath. JOSHUA

26. And delivered them — The people were clamorous for their blood. Joshua shows his great courage and fidelity to his convictions by resisting the pressure of the outraged and excited populace, who in mobocratic madness would have swept away a weaker ruler.

V. 27. The altar of the Lord-By which appears, that they were not only to do this service in God’s house, but upon all other occasions, as the congregation needed their help.

Verse 27. And for the altar of the Lord — By which it appears, that they were not only to do this service in God’s house, but upon all other occasions, as the congregation needed their help.

27. [Joshua made them — Rather, as the margin, gave them; that is, appointed them to the service named. Jewish tradition and most commentators agree that these Gibeonites, thus given to perform the menial service of the sanctuary, were the original caste or order who in later times were known as the Nethinim, that is, the given ones. See 1 Chronicles 9:2; Ezra 2:43; 8:20, notes.] For the congregation, and for the altar — They were never to be required to render personal service, nor to be employed for private purposes. In the place which he should choose — Here is strong incidental evidence that the sanctuary had not, at the time this history was written, been permanently established at Jerusalem.