Joshua 9:15

9:14-21 The Israelites, having examined the provisions of the Gibeonites, hastily concluded that they confirmed their account. We make more haste than good speed, when we stay not to take God with us, and do not consult him by the word and prayer. The fraud was soon found out. A lying tongue is but for a moment. Had the oath been in itself unlawful, it would not have been binding; for no obligation can render it our duty to commit a sin. But it was not unlawful to spare the Canaanites who submitted, and left idolatry, desiring only that their lives might be spared. A citizen of Zion swears to his own hurt, and changes not, Ps 15:4. Joshua and the princes, when they found that they had been deceived, did not apply to Eleazar the high priest to be freed from their engagement, much less did they pretend that no faith is to be kept with those to whom they had sworn. Let this convince us how we ought to keep our promises, and make good our bargains; and what conscience we ought to make of our words.

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.

Joshua 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, 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.

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, Exodus 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 Jeremiah 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, Joshua 9:19,20,22,23 . 2. Because God punished the violation of it long after, 2 Samuel 21:1 . 3.

14, 15. the men took of their victuals and asked not counsel at the mouth of the Lord—The mouldy appearance of their bread was, after examination, accepted as guaranteeing the truth of the story. In this precipitate conclusion the Israelites were guilty of excessive credulity and culpable negligence, in not asking by the high priest's Urim and Thummim the mind of God, before entering into the alliance. It is not clear, however, that had they applied for divine direction they would have been forbidden to spare and connect themselves with any of the Canaanite tribes who renounced idolatry and embraced and worshipped the true God. At least, no fault was found with them for making a covenant with the Gibeonites; while, on the other hand, the violation of it was severely punished (2Sa 21:1; and Jos 11:19, 20).

The elders of Israel Joshua 9:18 , tasting what was offered them by the Gibeonites, pledged themselves according to the usage of Eastern nations to peace and friendship with them. They credited the story at once, instead of seeking the direction of God in the matter. The rendering of the margin is not to be preferred to that of the text. At the mouth of the Lord - i. e. by the Urim and Thummim Exodus 28:30.

So Joshua made (granted) them peace (vid., Isaiah 27:5 ), and concluded a covenant with them (להם, in their favour), to let them live; and the princes of the congregation sware unto them. Letting them live is the only article of the league that is mentioned, both because this was the main point, and also with special reference to the fact that the Gibeonites, being Canaanites, ought properly to have been destroyed. It is true that Joshua and the princes of the congregation had not violated any express command of God by doing this; for the only thing prohibited in the law was making treaties with the Canaanites, which they did not suppose the Gibeonites to be, whilst in Deuteronomy 20:11 , where wars with foreign nations (not Canaanites) are referred to, permission is given to make peace with them, so that all treaties with foreign nations are not forbidden. But they had failed in this respect, that, trusting to the crafty words of the Gibeonites, and to outward appearances only, they had forgotten their attitude to the Lord their God who had promised to His congregation, in all important matters, a direct revelation of His own will.

[Reformed Biblical] who were proselytes, for no others can be supposed to be with them at this time. ## JOSHUA CHAPTER 9 The kings of Canaan hear of Joshua’s exploits; consult together, and conclude to fight against Israel, #Joshua 9:1,2 . The Gibeonites, feigning themselves to be of a far country, obtain a league, #Joshua 9:3-15 . The craft is discovered; the promise which was confirmed with an oath remains firm, #Joshua 9:16-20 . But for a punishment they are condemned to perpetual slavery, #Joshua 9:21-27 . Ver. 1. No text from Poole on this verse. ## Ver. 2. They gathered themselves together; not actually, as the following history shows; but they entered into a league or confederation to do this. Ver. 3. Or, but when the inhabitants; for he shows that these took another and a wiser course. ## Gibeon; a great and royal city of the Hivites, #Joshua 10:2 11:19 . ## Ver. 4. Ambassadors, sent from a far country, as they say, #Joshua 9:6 . Ver. 5. No text from Poole on this verse. ## Ver. 6. Gilgal; the place of their head-quarters. To the men of Israel, to wit, those who used to meet in council with Joshua, to whom it belonged to make leagues, as it here follows, even the princes of the congregation; not the common people, as appears both from #Joshua 9:15,18,19,21 , and from common usage of all ambassadors, who generally deliver their message to and treat with princes, not people. And the Hebrew word iseh , here used, sometimes notes men of eminency and dignity.