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Joshua Chapter
Nine
Joshua 9
Chapter Contents
The kings combine against Israel. (1
2) The Gibeonites
apply for peace. (3-13) They obtain peace
but are soon detected. (14-21) The
Gibeonites are to be bondmen. (22-27)
Commentary on Joshua 9:1
2
(Read Joshua 9:1
2)
Hitherto the Canaanites had defended themselves
but here
they consult to attack Israel. Their minds were blinded
and their hearts
hardened to their destruction. Though often at enmity with each other
yet they
united against Israel. Oh that Israel would learn of Canaanites
to sacrifice private
interests to the public welfare
and to lay aside all quarrels among
themselves
that they may unite against the enemies of God's kingdom!
Commentary on Joshua 9:3-13
(Read Joshua 9:3-13)
Other people heard these tidings
and were driven thereby
to make war upon Israel; but the Gibeonites were led to make peace with them.
Thus the discovery of the glory and the grace of God in the gospel
is to some
a savour of life unto life
but to others a savour of death unto death
2 Corinthians 2:16. The same sun softens wax and
hardens clay. The falsehood of the Gibeonites cannot be justified. We must not
do evil that good may themselves to the God of Israel
we have reason to think
Joshua would have been directed by the oracle of God to spare their lives. But
when they had once said
"We are come from a far country
" they were
led to say it made of skins
and their clothes: one lie brings on another
and
that a third
and so on. The way of that sin is especially down-hill. Yet their
faith and prudence are to be commended. In submitting to Israel they submitted
to the God of Israel
which implied forsaking their idolatries. And how can we
do better than cast ourselves upon the mercy of a God of all goodness? The way
to avoid judgment is to meet it by repentance. Let us do like these Gibeonites
seek peace with God in the rags of abasement
and godly sorrow; so our sin shall
not be our ruin. Let us be servants to Jesus
our blessed Joshua
and we shall
live.
Commentary on Joshua 9:14-21
(Read Joshua 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
Psalm 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.
Commentary on Joshua 9:22-27
(Read Joshua 9:22-27)
The Gibeonites do not justify their lie
but plead that
they did it to save their lives. And the fear was not merely of the power of
man; one might flee from that to the Divine protection; but of the power of God
himself
which they saw engaged against them. Joshua sentences them to
perpetual bondage. They must be servants
but any work becomes honourable
when
it is done for the house of the Lord
and the offices thereof. Let us
in like
manner
submit to our Lord Jesus
saying
We are in thy hand
do unto us as
seemeth good and right unto thee
only save our souls; and we shall not repent
it. If He appoints us to bear his cross
and serve him
that shall be neither
shame nor grief to us
while the meanest office in God's service will entitle
us to a dwelling in the house of the Lord all the days of our life. And in
coming to the Saviour
we do not proceed upon a peradventure. We are invited to
draw nigh
and are assured that him that cometh to Him
he will in nowise cast
out. Even those things which sound harsh
and are humbling
and form sharp
trials of our sincerity
will prove of real advantage.
── Matthew Henry《Concise Commentary on Joshua》
Joshua 9
Verse 2
[2] That
they gathered themselves together
to fight with Joshua and with Israel
with
one accord.
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.
Verse 3
[3] And when the inhabitants of Gibeon heard what Joshua had done unto Jericho
and to Ai
Gibeon — A
great and royal city of the Hivites.
Verse 4
[4] They
did work wilily
and went and made as if they had been ambassadors
and took
old sacks upon their asses
and wine bottles
old
and rent
and bound up;
Been ambassadors —
Sent from a far country.
Verse 6
[6] And
they went to Joshua unto the camp at Gilgal
and said unto him
and to the men
of Israel
We be come from a far country: now therefore make ye a league with
us.
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 7
[7] And the men of Israel said unto the Hivites
Peradventure ye dwell among
us; and how shall we make a league with you?
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 8
[8] And
they said unto Joshua
We are thy servants. And Joshua said unto them
Who are
ye? and from whence come ye?
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 9
[9] And
they said unto him
From a very far country thy servants are come because of
the name of the LORD thy God: for we have heard the fame of him
and all that
he did in Egypt
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 13
[13] And
these bottles of wine
which we filled
were new; and
behold
they be rent:
and these our garments and our shoes are become old by reason of the very long
journey.
The bottles —
Leathern bottles.
Verse 14
[14] And
the men took of their victuals
and asked not counsel at the mouth of the LORD.
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 15
[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.
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 16
[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.
Three days —
That is
at the last of them
or upon the third day
as it is said
verse 17.
Verse 17
[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 Kirjathjearim.
And Kirjath-jearim —
Which cities were subject to Gibeon
the royal city
chap. 10:2.
Verse 18
[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.
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 21
[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.
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 22
[22] And
Joshua called for them
and he spake unto them
saying
Wherefore have ye
beguiled us
saying
We are very far from you; when ye dwell among us?
Called for them —
Probably not only the messengers
but the elders of Gibeon were now present.
Verse 23
[23] Now
therefore ye are cursed
and there shall none of you be freed from being
bondmen
and hewers of wood and drawers of water for the house of my God.
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 25
[25] And
now
behold
we are in thine hand: as it seemeth good and right unto thee to do
unto us
do.
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 27
[27] And
Joshua made them that day hewers of wood and drawers of water for the
congregation
and for the altar of the LORD
even unto this day
in the place
which he should choose.
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.
── John Wesley《Explanatory Notes on Joshua》
09 Chapter 9
Verse 1-2
The kings . . . on this side Jordan . . . gathered themselves
together.
A Canaanitish league
I. The
characteristics of this league.
1. It was very wide
embracing every tribe in Canaan
those of the
hills as well as those of the plain
and those of the sea coast as well as
those inland. Even so has it been in all ages. Men of all ranks and occupations
can be found to sneer at
condemn
and crush if they could
the pure gospel
2. It was very singular. Strange elements were brought together on
this occasion. A common danger
a common enemy
a common hate
makes them
forget old feuds
bury the war-hatchet
and unite on common ground for a common
object. Who ever hated each other more cordially than Pharisee and Sadducee?
yet they united in crying
“Crucify Him
” and in compassing His death. Pilate
and Herod cemented their broken friendship with His blood.
3. It was spontaneous. No pressure was employed to gather the clans
together; none was needed. On every side there sprang up a desire to take
united action. It is a sad and a terrible fact that the deepest thing in the
natural heart is enmity against God. Every sinner is potentially a Deicide.
4. It was crafty. The wisest heads in Canaan were here drawn
together
and engaged in strengthening this league. Their most skilful
diplomatists
their most wily warriors
would give their advice
and seek to
help the league in every way. The rich would give of their substance
the poor
would give their strength
the wise would use their wits in discussing and
arranging plans; and thus by their united energy all might yet be well. Thus
again and again has all man’s wisdom been brought to bear against the purposes
of God.
5. And who could deny that such a league was powerful? It was
powerful because of all the accumulated experience and wisdom that could be
brought to bear upon the work; because of the minute knowledge of the country
which the common people as well as the leaders possessed; and because of the
immense resources they could fall back upon.
6. And it is also very plain that this league was heartily
yea
even enthusiastically
entered into. Like the great sea billows they rage
against this bark
and with implacable wrath would smite and overwhelm it.
Alas
frail bark! Alas
poor Israel! what canst thou do against such a league
so wild
so strange
so spontaneous
so crafty
so powerful
so zealous?
II. The occasion of
this league. No doubt many things contributed to bring it about
but one thing
is specially singled out and mentioned by the Holy Ghost in this connection.
When they heard of that strange march and the solemn ceremony in the vale of
Shechem
then they gathered themselves together to fight with Joshua and with Israel
with one accord. This shows that these Canaanites understood something of the
significance of this action. They interpreted it rightly as an act of
dispossession
so far as they were concerned. How often does the pious devotion
of God’s people provoke and exasperate the unrighteous above everything else!
The sinner hates above all things the holiness of the saint
because it is his
most emphatic condemnation. Perfect surrender to God’s will always brings the
enmity of the world to a head. Would you learn the true spirit of the world?
March to Ebal and Gerizim
and pitch your tent in that sacred and fruitful vale Of utter
consecration. But if such a life as this stirs up of necessity the evil which
reigns in the heart of man
it is also to be remembered that such a life alone
is powerful to do good to man or bring glory to God. Who can measure the
strength of such consecrated souls? John Wesley knew something of this when he
said
“Give me ten men who hate sin only and love God only
and I will shake the
gates of hell.” Its enmity will be roused
even as that of the Canaanites by
the consecration of Israel; but it will be roused
only like theirs
to be
utterly broken.
III. The purpose of
this league. They banded themselves together “to fight against Joshua and
against Israel.” Though great wonders
have been wrought before their very eyes
they will oppose this people.
Therefore their action cannot for a moment be classed with the resistance
which
e.g.
the Britons offered to the invading Romans under Caesar.
The position of these Canaanites was altogether different. In fighting against
Israel they deliberately set themselves against Israel’s God
Jehovah. They
knowingly pit the strength of their idols against that of the Lord of hosts. At
Him they aim their shafts through His people. Earth loves not its rightful
Monarch. It rebels against His edicts
it cleaves to the great usurper’s sway.
What daring rebellion have we here! men plotting under God’s very eyes.
Conspirators usually meet in secret
in the darkness of night
screened from
the eye and sheltered from the hand of the power outraged; but here these
sinners gather together openly
to take counsel against Him who is marching
through their land in awful majesty. Oh
hardened soul
remember the only alternatives.
Bend or break; turn or burn. What utter futility have we here? Could we
conceive anything more useless
more inefficient
more foolish
more powerless
than this league? The only consequence to these leaguers will be their own ruin.
For this they plot
and not in vain. It comes upon them as a whirlwind
certain
irresistible
terrible
complete
irretrievable.
IV. The lessons of
this league. Surely
to begin with
we are very plainly taught that the people
of God in carrying out the purposes of God may count upon opposition. It always
has been so; and it will be so to the very end
for we read that even the
glorious millennium is ushered in with a terrible struggle. We are apt to get
downhearted when we see the hosts of evil mustering on every side. We exclaim
“What can the poor Church of God do?” If she can do nothing more
she can look
up. She can see a sight which can calm all her fears
and make her laugh to
scorn her loudest foes. Look up
then! look up! See Him who sitteth on the
circle of the heavens
and before whom the nations are as grasshoppers. God is
keeping silence. God is having them in derision. The attacks which to us may
seem formidable are to Him despicable. Let us therefore have good hope. The
systems of corruption and error and oppression
however well compacted and
widely organised
must in the long run be destroyed
and he who expects and
prays and works for their downfall will not be disappointed. Let us look back
when we are despondent and faint-hearted
and remember how often God has
restrained the wrath of the enemy; how often
when iniquity was coming in as a
flood
He has raised
up a standard against it. Yea
look around
and see what God has wrought. Think
of the diffusion of Christianity
and of its mighty influence
whether direct
or indirect. But we may learn another lesson from this league. We may learn as the host of God to
unite our forces more and more in prosecuting the work set before us. (A. B.
Mackay.)
The inhabitants of Gibeon . . . did work wilily.
A Canaanitish stratagem
I. How this device
originated.
1. Their wisdom suggested it. The selfsame facts suggest different
courses of action to the Canaanites and to the Gibeonites. These events led the
great majority to unite their forces against Joshua; they led this Gibeonitish
minority to see if they could not come to terms with this irresistible foe.
There was no sense whatever in the counsels of the kings. They ought to have
assembled in a lunatic asylum
for their wisest counsels were but the ravings
of a maniac. There is a spark of wisdom in the craft of the republican
Gibeonites. They do come to a wise decision when they resolve to bear anything
rather than provoke God against them by vain resistance. Let us
like them
humble ourselves before God’s irresistible might. It is our only wisdom. There
is no use waiting till judgment is at the door; no use staying till our souls
are besieged by sickness and death: “Now is the accepted time
now is the day
of salvation.”
2. The fears of these Gibeonites also stimulated them
were a spur
to their wisdom. Was the conduct of the Gibeonites ignoble? Our hearts always
side with the man who against overwhelming odds fights with grim consistency a
losing battle
who resolves to “Perish if it must be so; at bay
destroying
many a foe.” But here again we must not lose sight of the religious element
which was uppermost in the mind of all. It can never be right for the subject
to rise against lawful authority. It can never be ignoble to throw down our
weapons of rebellion and fall at the feet of the All-wise
the All-gracious
and the Almighty.
3. Also
there was faith at the bottom of this movement. It may
readily be allowed that it was very small; microscopical
infinitesimal
if you
choose. It may also be granted that it was also overlaid with error
guile
and
selfishness. Yet notwithstanding all these things faith was there. These
Gibeonites did believe that the purpose of God would come to pass. They did
believe that God desired to give Israel the land
and that He was able to do
so. With what mixed motives do we give up our rebellion and fall at the feet of
Jesus! Can they bear full scrutiny? Are we pleased with them? I trow not. When
we look back and analyse our thoughts and feelings
can we not discover a large
leaven of mixed motives? Accordingly
there is here much encouragement to all.
You ask
“Is my faith of the right kind?” See. If faith of this miserable
description finds grace
who need despair? Perhaps our motives will not bear
close examination; perhaps it is true that it is a selfish thing to fear hell;
that it is nothing more than a hangman’s whip. But if that whip lashes us to
the feet of Jesus
and works for us salvation
we shall bless God for it for
ever.
II. How this plan
was prosecuted. Anything is fair in war
so men say; and anything is fair in
diplomacy
so men have believed in past ages. It need not surprise us
then
that these Gibeonites followed the universal rule. They show their craft both
by what they did and by what they hid. They were no novices in the art of
deceit. They also prosecuted their commission very courageously. The coolness
and audacity of these men are marvellous. They must have had strong nerves
a
great command over themselves
and a deep knowledge of human nature. These men
were neither fools nor cowards after all.
III. How their
stratagem succeeded. It succeeded to perfection. Their audacity
cunning
and
knowledge of human nature were all conspicuous in this transaction
and served
them well. The weakness of the Israelites helped to bring about the same
result. It is one thing to be rudely suspicious
it is another thing to be
over-credulous. But practically how often are men at a loss how to decide when
placed in similar circumstances! Therefore we should not blame Israel too
severely
but rather remember that the best cure either for over-credulity or
over-caution is communion with God and distrust in self. The men of
Israel are also very self-conscious. Pride had something to do with their
decision to take these strangers under their protection. They felt honoured and
flattered by the supposed circumstances which made them a centre of universal
attraction. Would you be an instrument in the hands of another
a pipe
producing just such notes as the player pleases
think much of yourself; give
yourself out to be some great one; open your ears and give up your heart to the
sweet blandishments of flattering lips. Contrariwise remember that the humblest
soul is the most independent. The Israelites were also very self-confident
and
this exposed them to the wiles of these schemers. No step that we take in life
is too trivial to be made a matter of prayer. Only as we do so
consulting with
God about everything
are we guided by His eye. Here the Israelites put right
questions--“Who are you?” “Whence come you?” But sufficient care was not taken
to sift the answer and see if it was true. “All is not gold that glitters.”
Much ancient armour is manufactured all the year round at Birmingham. Not a few
ancient statues are made to order in Italy in these days
and sold to innocent
connoisseurs. Even so is it in things spiritual. The wolves are very clever at
fitting themselves with sheep’s clothing; the make-up is often particularly
ingenious. Let the Israel of God take heed “to the law and to the testimony; if
they speak not according to this Word it is because there is no light in them.”
And we should apply this also to the affairs of every-day life. How often do we
involve ourselves in difficulties
hedge up our way with troubles
lead
ourselves into danger
because we “ask not counsel at the mouth of the Lord.”
We give a listening ear to plausible representations; we hurry headlong into
inviting schemes; we enter heedlessly into doubtful connections without
weighing the consequences or looking for Divine direction. But sooner or later
we discover that no business
or engagement
or union can prosper without the
counsel and approbation of the Lord; and often with shame and sorrow we have to
seek His face to undo the evils which our Own rashness and unfaithfulness have
brought upon us. But in considering this matter our view would be very
superficial did we not look higher than man and his motives. The purpose of
Jehovah had also to do with the result. Why did He allow Joshua to be thus deceived?
To teach him and Israel a valuable lesson? No doubt; but it was also for the
purpose of manifesting to all that He was not unwilling to show mercy to the very
chief of sinners. If with all their guile and crooked policy He spared these
Gibeonites
much more would He have spared them if they had honestly cast
themselves on His mercy. Yea
He spared them because they came; He reproved
them because they came thus. In this manner God separated the precious from the
vile; He commended their faith in coming
and condemned their mode of approach.
Accordingly
while it was well for them that they came at all
nothing was
gained
but much was lost
by their crooked policy. Thus is it always
and
therefore what encouragement is there here to the open and ingenuous.
IV. The result of
this stratagem. They received a place in Israel. This was no small matter; far
more than they had expected. This was no small favour where all would have
perished. This place in Israel was obtained with difficulty. When it was
discovered who these strangers were
the people were roused against the princes
who had conducted the treaty with them
and murmured loudly at the result: How
true to human nature is this murmuring. It is always easy to criticise these
who are in authority
and find fault with the conclusions to which they come.
Every toper in a village inn
were you to credit him
could conduct the affairs
of the British Empire with greater success than the wisest prime minister that
ever lived. The most ignorant and irresponsible individual in a congregation is
confident he would never have fallen into the mistakes of his betters. These
Israelites perhaps thought that they were very zealous for God in thus
murmuring
but I am afraid that self-interest had a little to do with it. Was
it not somewhat of a disappointment that they would not be able to finger the
spoil of these Gibeonitish cities? How often does selfishness sharpen zeal! The
proper time for murmuring or objecting would have been when the treaty was so
hastily concluded. But these critics forgot that then also their heads were
turned
and that in all likelihood they would have murmured if the princes had
proposed any other course than the one they are now condemning. But though
equally deceived with their leaders
they were not like them bound by a solemn
oath
and therefore they felt free to murmur. Yet it was a good sign that they
went no further. Though they grumbled they submitted
and the Gibeonites were
allowed to live. They owed their safety to the ability of Joshua and the
princes of Israel. In this emergency the leaders displayed great firmness. They
felt that it would be better far to fulfil their agreement at any cost rather
than by any shift or quibble to retire from it. Surely in this steadfast
adherence of Joshua to this covenant the seeker may find great encouragement.
There have been murmurers in the house of God who have called in question the
grace of that Saviour who forgives sinners. Remember the taunt of the
Pharisees
“This Man receiveth sinners and eateth with them.” The race of the
self-righteous is not yet extinct; but Jesus is not less firm than Joshua
and
justifies the ways of God to men in that glorious constellation of grace which
the fifteenth chapter of Luke contains. Again
these Gibeonites received a
definite place among the people of God. They became an integral part of the
nation
with duties as clearly defined as those of the tribe of Levi. Henceforth
they were an essential part of the people; Israel’s God was theirs; Israel’s
friends were their friends
Israel’s foes their foes; and they were sharers in
all Israel’s fortunes. The place which these Gibeonites received in Israel was
however
very humble. The lowest kind of drudgery was expected of them. But if
their place and occupation are very lowly
their Master is very high and
honourable
and He so arranged that they should not be private slaves
scattered through the nation
but that they should be attached to the
tabernacle as servants to the priests and Levites. Now the humblest office
under a great and good man may be better than the highest place a mean and bad
master could offer. It would be better to black the boots of some men than to roll
in the carriage of others. And if the place of these Gibeonites was humble
it
was at the same time useful. This would be a great consolation to them
and
would reconcile them to their lot. The place of these Gibeonites was also a
hallowed one; their service was sacred. God brought them near Himself
attached
them to His tabernacle
sheltered them under His wing. The altar of Jehovah was
the centre of their service. They were nearer God than many in Israel. To be
near God is the highest privilege and the chief joy of the renewed heart. And
we come near to God just as we make the Cross of Christ the centre of all our
service. The doorstep of God’s house is a happier resting-place than the downy
couch in the gilded pavilion of royal sinners. Still further
these Gibeonites
had a hopeful place in Israel
and that was a great advantage. In the service
of such a Master they might well expect to rise
and they did. Ismaiah
one of
David’s mighty men
was a Gibeonite. Melatiah
a builder of the wall of Jerusalem
under Nehemiah
was another. These are instances recorded to show how they
prospered and rose in Jehovah’s service. In England it is thought a great
matter to be recognised in any way as connected with the royal house. The
official appointment to such a position may frequently be seen framed and
glazed and placed conspicuously in the window. The fact is noted in the gold
letters on the sign
on every bill
and notice
and advertisement that is sent
from the establishment. They strive to let no one forget or be oblivious of the
fact. They find that it is profitable to do so. Much more laboriously should we
in all things make it plain whose we are and whom we serve. (A. B. Mackay.)
League made with the Gibeonites
The customs and manners of modern times
in which is less
of simplicity and more of parade
and when facilities for intercourse with far
distant dwellers would render such a deception quite impossible
cannot be a
criterion by which to judge of the policy of this expedient. Strange as it
would be viewed by us
neither their appearance nor speech excited suspicion.
Their falsehood stands no example for Christians
yet no one but must admire
their ingenuity. Necessity is the mother of invention. The resources which have
opened in invention have been such as were never thought of in ease and safety.
They believed the report
and
being sore afraid
had no expectation of life
but from alliance with the Lord’s people; therefore were saved in yielding
when others were destroyed in resisting. There is no hope for any but those
who
in faith and love
are in league with the true Israel of God--those who
seek by prayer
and obtain through grace
a share in their spiritual and
eternal interests. And oh! when those tremendous evils which
in the Divine
threatenings
impend over the guilty
are so apprehended as to fill
transgressors with fears of dying
when the great concerns of another world lie
in their full weight on the heart
and they see that all to be hoped for in the
best state of future being is endangered and lies at awful stake
what
expedients are ready to be adopted I though none ever succeed but the one which
the gospel points out as the never-failing provision of mercy. No decree is
gone forth against such as cease hostilities
and who voluntarily yield
themselves up to the reign of grace
but against those only who persist till
they perish in their rebellion. The more deter mined and inveterate any have
been in their opposition to the kingdom of God
the more heartily welcome they
become when
in the fervent entreaties of deep-felt need
they apply for life
and pardon through the merit of Christ. No sight on earth more interesting than
to witness a spiritual subjection to our Divine and glorious Redeemer; to see a
forsaking of the world for the Church
and
instead of fighting against God to
destruction
sinners obtaining the assurance of life and pardon through faith.
These suppliant strangers
with worn-out apparel and musty provision
and
bearing every mark of having come a long journey
remind one of the true
condition of those who apply to Christ
and who desire to obtain a portion in
the inheritance of His people. They are really what these only feigned to be;
and should they appear in the best robes of nature
whatever their own opinion
they would be esteemed but as filthy rags by the infinitely holy God
which
in
self loathing
must be thrown aside for change of raiment
for garments of
salvation and robes of righteousness. Their address is not less striking than
their appearance
and may remind us of a suppliant for mercy
“We are thy
servants: make ye a league with us.” The security of life they were willing
should be held upon servitude of life. What is so dear as life? As Satan said
of Job
“Skin for skin; yea
all that a man hath
will he give for his life.”
And nothing is so much the concern of an awakened mind
as to live in a state
of favour with God
and union with His people. It is accounted no slavery
but
perfect freedom
as well as secure protection
and to be desired beyond all earthly
advantages
to retain life in the service of God. The expedient adopted in
their necessity availed. It was a precipitate act
and though highly
reprehensible
in not asking counsel of the Lord
to whom all the affairs of
His Church and people should be referred in humble and obedient faith
yet it
was not to be rescinded. In the all-wise dominion of God it was overruled for
mercy to many. Though the command was peremptory
and so utterly to destroy the
inhabitants of the land as “to make no covenant with them
nor shew mercy unto
them
” yet the 20th chapter of Deuteronomy 5:10-11
would induce a hope
that they who
whether near or afar off
yielded to the triumphant Church and
renounced idolatry would have obtained mercy and been incorporated with the
Lord’s people. Is not this the very constitution and procedure of the gospel
a
most affecting and honourable covenant of peace
requiring only to be closed
with and signed by the sinner in submission and faith? As the men of Gibeon came to
Israel
have you applied to Jesus for peace? If so
the testimony of conscience
will accord with the witness of the Spirit
in that happy hope and assurance
which will attend the sealing of the covenant on the heart. Unspeakably blessed
their state with whom the promise of life is confirmed: they cannot perish
neither shall any pluck them out of the hands of their covenant God. The sword
that spares in mercy will protect in justice. Not long before discovery was
made of their artifice. The surprise which this excited was not little
nor the
apprehension of consequences to be feared from the precipitate and incautious
engagements entered into; for the people all murmured against the princes. But
the providence of God was in it
and His honour so involved in His people’s
regard to their oath that the treaty made could not be broken. If in a case of
fraud
and in a certain view the stealing of His mercy
God will not suffer an
impeachment of His character by a forfeiture of truth in His people
what shall
be said of the inviolability of those engagements of His love for the
accomplishment of which He has voluntarily
in the view of all our
unworthiness
pledged in solemn oath and promise His own infinite perfections?
One cannot but conceive it designed to present us with an idea of the
conversion of enemies to God
and afford a prelude of the accession of Gentiles
to His Church. Such as God designs to save He inclines to sue for mercy.
Servitude became their condition whose lives mercy spared; but that was
honourable
as it was holy
and to be preferred to all the degrading liberties
and superstitions of idolatry. Life was the constant reward of their service
and in many instances
it may be hoped
grace was connected with their labour.
By spiritual instructions imparted in that temple where they served
though in
the meanest office
the gracious among them would become sharers in more
valuable blessings than any that could be connected with the highest earthly
honours. None can be truly in the service of God but they will find better pay
and purer satisfaction than any who are serving themselves or the world. (W.
Seaton.)
Pious frauds
In the Gibeonites there was faith--a belief that Israel was under
the protection of a remarkable Divine power
under a Divine promise the truth
of which even Balaam had very recently acknowledged--“I will bless them that
bless thee
and curse him that curseth thee.” Undoubtedly a religious feeling
lay at the bottom of the proceeding. A great Divine Being was seen to be
involved
who was on Israel’s side and against his enemies
and it would not do
to trifle with Him. But in their way of securing exemption frond the effects of
His displeasure the grossest superstition appeared. They were to gain their
object by deceit. What a strange conception of God! What blindness to His
highest attributes
His holiness and His truth! What a miserable God men
fashion to themselves when they simply invest Him with almighty power
or
perhaps suppose Him to be moved by whims and prejudices and favouritisms like
frail man
but omit to clothe Him with His highest glory--forget that “justice
and judgment are the habitation of His throne
mercy and truth go before His
face.” The conduct of the men was the more strange that it was impossible that
they should not be speedily found out. And it was quite possible that
when
found out
they would be dealt with more severely than ever. True
indeed
Joshua
when he did detect their plot
did not so act; he acted on a high
perhaps a mistaken
sense of honour; but they had no right to count on that. We
cannot but respect the way in which Joshua and the princes acted when they
discovered the fraud. It might have been competent to repudiate the league on
the ground that it was agreed to by them under false pretences. It was made on
the representation
that the Gibeonites had come from a far country
and when that was seen to be
utterly untrue there would have been an honourable ground for repudiating the
transaction. But Joshua and the princes did not avail themselves of this
loophole. The fact that the name of the Lord God of Israel had been invoked in
the oath sworn to the Gibeonites constrained them to abide by the transaction.
They carried out that great canon of true religion--first and foremost giving
“glory to God in the highest.” But though the lives of the Gibeonites were
spared
that was all. They were to he reduced to a kind of slavery--to be
“hewers of wood and drawers of water for the congregation and the altar of
God.” Does anything resembling this fraud of the Gibeonites ever take place
among ourselves? In answer
let us ask first of all what is the meaning of
pious frauds? Are they not transactions where fraud is resorted to in order to
accomplish what are supposed to be religious ends? How can anything be a real
religious gain to a man
how can it be otherwise than disastrous in the last
degree
if it develops a fraudulent spirit
if it perverts his moral nature
if
it deepens and intensifies the moral disorder of his heart? If men saw “the
beauty of holiness
” “the beauty of the Lord
” they could never bring their
minds to such miserable distortions. It is pure blasphemy to suppose that God
could thus demean Himself. It is self-degradation to imagine that anything that
can be gained by oneself through such means could make up for what is lost or
for the guilt incurred by such wickedness. And this suggests a wider
thought--the fearful miscalculation men make whensoever they resort to fraud in
the hope of reaping benefit by means of it. Yet what practice is more common?
The question is
Does it really pay? Does it pay
for instance
to cheat at
cards? Does it pay the merchant to cheat as to the quality of his goods? Does
it not leak out that he is not to be trusted
and does not that suspicion lose
more to him in the long run than it gains? Or
to vary the illustration. When
one has entrapped a maiden under false promises
and then forsakes her; or when
he conceals the fact that he is already married to another; or when he controls
himself for a time
to conceal from her his ill-temper
or his profligate
habits
or his thirst for strong drink
does it pay in the end? The question is
not
Does he succeed in his immediate object? but
How does the matter end? Is
it a comfortable thought to any man that he has broken a trustful heart
that
he has brought misery to a happy home
that he has filled some one’s life with
lamentation and mourning and woe? We are not thinking only of the future life
when so many wrongs will be brought to light
and so many men and women will
have to curse the infatuation that made fraud their friend and evil their good.
We think of the present happiness of those who live in an atmosphere of fraud
and worship daily at its shrine. Can such disordered souls know ought of real
peace and solid joy? All Eastern nations get the character of being deceitful;
but indeed the weed may be said to flourish in every soil where it has not been
rooted out by living Christianity. But if it be peculiarly characteristic of
Eastern nations
is it not remarkable how constantly it is rebuked in the
Bible
even though that book sprang from an Eastern soil? No doubt the record
of the Bible abounds with instances of deceit
but its voice is always against
them. And its instances are always instructive. Satan gained nothing by
deceiving our first parents. Jacob was well punished for deceiving Isaac.
David’s misleading of the high priest when he fled from Saul involved
ultimately the slaughter of the whole priestly household. Ananias and Sapphira
had an awful experience when they lied unto the Holy Ghost. All through the
Bible it is seen that lying lips are an abomination to the Lord
but they that
deal truly are His delight. And when our blessed Lord comes to show us the
perfect life
how free He is from the slightest taint or vestige of deceit! Is
it possible for us ever to be worthy of such a Lord? First
surely
we must go
to His Cross
and
bewailing all our unworthiness
seek acceptance through His
finished work. And then draw from His fulness
even grace for grace; obtain
through the indwelling of His Spirit that elixir of life which will send a
purer life-blood through our souls
and assimilate us to Him of whom His
faithful apostle wrote: “He did no sin
neither was guile found in His mouth.”
(W. G. Blaikie
DD.)
The Gibeonites
Do we not see here
first and foremost
the pitiable shifts to
which all spiritual fear is driven? The fear of Israel came upon the
Gibeonites
and the result was an invention
a false arrangement
an attempt to
escape the inevitable. This is the story of to-day. Volumes might be written
upon this one thought
namely
that spiritual fear is always and of necessity driven to the most pitiable shifts.
Spiritual fear says
“What can I do? I will undertake long pilgrimages; I will
discharge severe and exhausting penances; I will build churches
and seem to
worship; I will commingle with the people of God as if I were one of them when
my heart is a thousand leagues away from the very poorest soul in all the
sacred number.” The trick of the Gibeonites is the game of to-day. Spiritual
fear knows not the spirit of truth
and cannot
of course
know the spirit of
joy. Are we not always cursed by this spirit of fear? It leads us to
misconstructions of God. He ceases to be God when He is looked at through the
medium and under the base inspiration of servile fear. The man in whom the
spirit of fear is cannot read the Bible. It is a mere idol to him. (J.
Parker
D. D.)
Saints may be outwitted by the world
Saints are outwitted by the world in the things of the world
and
no marvel;
neither does it impeach their wisdom
any more than it does a scholar’s to be
excelled by a cobbler in his mean trade. Nature
where it intends higher
excellencies
is more careless in those things which are inferior; ms we see in
man
who
being made to excel the beasts in a rational soul
is himself
excelled by some beast or other in all his senses. Thus the Christian may well
be surpassed in matters of worldly commerce
because he has a nobler object in
his eye that makes him converse with the things of the world in a kind of
non-attendance; he is not much careful in these matters; if he can die well at
last
and be justified for a wise man at the day of resurrection
all is well.
(H. G. Salter.)
Reprehensible self-distortion
Self-abasement is proper; but self-distortion is wrong
false
wicked
hateful to Omniscience. It is the voice of Jacob
though the hands be
the hands of Esau: the Pharisee in another face. Was the artifice any the less
real on the part of Jeroboam’s wife when she appeared in the presence of Ahijah
the prophet
though a queen in disguise? Was not the conduct of the Gibeonites
crafty and reprehensible? The attempt to make ourselves worse is as bad as trying
to make ourselves better. It is hypocrisy either way
and God hates it in every
form
in every disguise
for every purpose. Do no violence to self-hood. Be
natural
simple
straightforward. Go to the Father in penitence and
trustfulness
and then may you say
“For the Lord God will help me; therefore
shall I not be confounded: therefore have I set my face like a flint
and I
know that I shall not be ashamed.” (Thomas Parsons.)
Beguiled by the crafty enemy
How often is the believer who
with Joshua
would have withstood
some fierce assault
because driven by it to dependence upon the almighty arm
the all-sufficient grace
of his Divine Captain and Defender
with Joshua
beguiled by the tempter’s wiles and “the deceitfulness of sin”! The Gibeonites
presented themselves to Joshua and to Israel as not falling within the number
of those nations whom they had been enjoined to destroy utterly
with whom they
must make no truce nor covenant
whom their eyes must not pity nor spare. Does
your experience prove that sin is always presented to you as sin--in its native
hideousness
its essential heinousness
its inseparable danger? Does the
tempter always show the hook with the bait? Are you never tempted to make a
league with--to tolerate--to conform to--that which ought to be proscribed and
opposed without reserve? Never in danger of calling evil good and good evil; of
putting darkness for light and light for darkness; of putting bitter for sweet
and sweet for bitter? In a word
are there no Gibeonites among your soul’s
enemies? (J. C. Miller
D. D.)
Old shoes and clouted upon
their feet.
“Old shoes and clouted
” patched clothing
There are two sorts of hypocrites--those who profess to be better
than they are: they form a large class; and those who profess to be worse than
they are. There is great scope for hypocrisy even in wearing clothes. There are
a great many people who wear very expensive garments at the cost of other
people; because they have never paid for them
and never hope to do so. They
represent one class of hypocrites. But occasionally you meet with a man who
looks dreadfully shabby. His coat has a goodly number of patches
and every
garment he wears gives proof of having been well worn. He dies
and leaves many
thousands of pounds
sewn in some bag or other
and concealed in the chimney or
under the mattress. Now
he is a hypocrite of the other type; he professes to
be much poorer than he is. The Gibeonites were hypocrites of this order on this
occasion. They acted as they did of a set purpose
not in order to show that
they were poor
and thus to gain sympathy
but for quite another purpose. They
sought to impress upon Joshua that they had come from a far country: that they
had walked a weary journey
and that they had worn out their sandals
their
clothes
and wine bags on the journey. They sought to make Joshua believe that
they were led to him by kind
unselfish motives: that they had been prompted by
such high regard for Joshua and the people whom he led as to earnestly wish to
be on good terms with them. One cannot help trying to picture to one’s self
what happened at Gibeon just before they started. A goodly company of men went
forth as ambassadors
and all wanted the oldest clothes they could get. I
wonder whether there were secondhand dealers at Gibeon? The articles must have
gone up suddenly in price if there were; and what an opportunity for clearing
old and bad stock out--all the old sandals
and the old clothes I However that
may have been
they got what they required
and at length appeared before Joshua
and represented to him that they had come a long journey
during which they had
worn out their clothes
and that they had not had the opportunity of reclothing
themselves; but that meanwhile they had been very careful of their garments in
patching them diligently and well. It would not have done for them to have come
in rags
and therefore they were careful to show to Joshua that
worn out as
their garments were
yet they had made the best use of them
and had in each
case put in a stitch in time to save nine. I wish that
while abstaining from
all the deceit of these men
we could learn one lesson from them. Would that
poor people always acted as economically as these people pretended to have
acted on this occasion. If there are any of you who are placed in circumstances
where it is necessary to have many patches on your garments
and other boys who
are placed in better circumstances than you feel inclined to laugh and sneer at
you
never be ashamed of your patches; always consider that every patch on your
coat tells everybody what an industrious mother you have at home. On the other
hand
a hole that is allowed to remain long and to expand day by clay is a
reflection on all concerned. Now look at this from another standpoint. You see
these people wanted to impress Joshua with the fact that on-this one journey
they had worn out all the clothing they had provided for themselves. Have you
ever thought what a great deal we all wear out in life? Have you ever thought
how many garments
how many shoes
and how many hats every boy of twelve has
worn out since the day he was born? I suppose the oldest man here would stand
perfectly aghast ii all the garments he had worn and cast aside were only made
to pass before him. Now that is something worth our consideration. It at least
teaches us this--that there must be a marvellous Providence which takes care of
us in a very extraordinary way. Then
think again of the food consumed. If we
only thought of this we should begin to ask
“Where have all these garments come
from? and how has all this food been provided? Thus
we should thank God more
for His providence
and be less ready to cast away garments when they were half
worn
and to think ourselves too good to wear a garment that is comparatively
threadbare
though we may be too poor to buy a new one. Now just one word
more--it is this. We not only wear out clothes and consume food
but also these
bodies of ours
on the journey of life. We have only one body for the journey
of life: in other words
we have only one suit for the soul. It is a marvellous
suit
it expands as the soul expands. But it is not like the spirit itself; it
is not immortal: it is subject to a great deal of wear and tear. Now God mends
this for us day by day. But by and by
even with all His care
it begins to
wear out. There are some here who are getting on in life. Their soul’s garment
is not what it was. They cannot run as fast as they could when they were boys:
they cannot do as much work as they did when they were young men in the prime
of life. What is the matter? Oh
the old garment is beginning to wear
and the
good God has to patch it up a little. The doctor says sometimes
“Well
I can
patch him up a little bit.” But what a grand thing it will be when we shall
never wear out! When this garment is put aside
God will provide for us another
that will never grow old
and we shall engage in a service of which we shall
never tire. (D. Davies.)
Causes of raggedness
Many a clouted shoe
many a ragged garment has been paraded before
the eyes of men during the three thousand years that have passed since the
jaded asses of Gibeon entered the camp at Gilgal. Let me name some shams to be
avoided.
1. Beware first of the shams of social life. Let us rather put up
with the blame of being blunt and uncivil than feel that we are constantly
begirt and bedizened with shams as deceitful as were the clouted shoes and the
ragged raiment of these men of Gibeon.
2. Let me urge you also to beware of the shams of trade and
commerce. And I do not limit these to what may be found in the shop and the
market-place. I extend the warning to every professional pursuit. There are
shams in them all. It has grown into a proverb
that “there are tricks in all
trades”; and the proverb is more pointed because it is so true. Be poor men all
your lives rather than richer ones
if riches can only be won by practices as
disreputable as were the clouted shoes and the ragged raiment of the deputies
of Gibeon.
3. And let us beware
above all
of the shams of religion. The most
loathsome of all hypocrisy is that which assumes the garb of religion. The man
who dares to assume this that he may further his own selfish ends joins himself
to Ananias and Sapphira
and is not afraid to sin against the Holy Ghost. Oh!
in whatever else we are hypocrites
let it not be in assuming the language and
demeanour of followers of Christ while our hearts are far from Him and
rebelling against Him! for this is worse an hundredfold than the clouted shoes
and the ragged raiment of the Gibeonites. And of these representative shams
that I have named
and of all others
it is to be remembered that one day will
declare them. But though I have drawn these lessons from the words of the text
as spoken of those who wore the clouted shoes and the ragged raiment
to effect
a dishonest treaty
and to give colour to a lying tale
yet the words occurred
to my mind as descriptive of those by whom the clouted shoes and ragged raiment
are not assumed from choice
but worn from the grim necessity that they have no
other. And it is concerning this class of our communities
and our duty towards
them
that I wish now to speak. It is a humbling fact that amid the
civilisation and wealth of our land
of which we are so proud
there are
hundreds and thousands of poor
neglected waifs--men
women
and children--who
are homeless and unsheltered. Of the children
at any rate
we must say that by
some cruel misfortune they are degraded to a sphere immeasurably below their
birthright as children of immortality. They are more sinned against than
sinning. If they are called by the opprobrious name of “human vermin
” whose
fault is it that they are such? If they have been declared to be “attired in
the unalterable livery of scoundreldom
” whose fault is it that this new and
terrible representative class has been suffered to grow up in our midst in
monster proportions? If they have been called by a more truthful title
the
“Arabs of the streets
” “their hand against every man
” must it not be
confessed that it is because every man’s hand has so long been against them? It
is our bounden duty to inquire something into the producing causes of this
great mass of human sorrow
and misery
and want
and sin; let us try to do so.
Of course there is a certain amount of this utter poverty for which the idleness
and laziness of the people themselves must be blamed. It is true now as when
Solomon said it
that “drowsiness shall clothe a man with rags.” But what can
we say for those homeless children who are striving to earn an honest penny by
gathering holly
by holding horses
and so on? Their homelessness and
raggedness has come down to them; they are born with it; their only heritage
one of woe! I trace it to two causes: first
improvidence; and second
extravagance
especially in the two articles of dress and drink. But since rags
and tatters are already the heritage of many thousands of children
from the
improvidence and drunkenness of their parents
we must do something more than
aim at removing the producing causes; we must help those hapless ones who are
already in rags. I know that we shrink from doing so. This is one of the
penalties of abject misery. But this feeling of aversion
though common
is
unchristian! Our Lord never shrank from contact with the poorest
and
filthiest
and most ragged and loathsome leper. And so it becomes us
who
profess to follow in His steps
to seek to gather in even the most ragged
outcast on our streets and lanes. (J. E. Clarke
M. A.)
The men . . . asked not counsel at the mouth of the
Lord.--
Seek direction from God
Let the fault and neglect of the leaders of Israel instruct you.
They were deceived because they asked not counsel at the mouth of the Lord. The
Urim and Thummim and the High Priest were in the camp
and from them an
infallible answer might have been obtained. Go ye then
in the hour of
temptation
to God by prayer. Implore His counsel and direction; and the Holy
Spirit
in answer to your fervent petition
shall give you a right judgment in
all things. Cry each of you to God
“What I know not
that teach Thou me.”
“Trust in the Lord with all thine heart
” &c. Study the Bible; be instant
in prayer: so shall the eyes of your understanding be opened to discern the
causes of danger; and so shall you be enabled to live with that holy caution
which
through Divine grace
will make a way for you to escape. “Watch and
pray
lest ye enter into temptation.”(R. P. Buddicom
M. A.)
Going astray
There is an old but wholesome proverb which speaks of “making more
haste than good speed.” We find the same truth
otherwise expressed
in
Scripture; expressed as a part of the will of God
from whose right of control
over man flow all those duties of caution
deliberation
and foresight which
are inculcated nowhere so forcibly as in the Bible. We have in this passage a
very remarkable illustration of our homely English proverb; and at the same
time a very remarkable illustration of forgetfulness of the Divine saying
“Acknowledge God in all thy ways
and He shall direct thy paths.” “The men took
of their victuals
and asked not counsel of the Lord.”
I. This was
unjustifiable.
1. They had the teaching of direct precepts that forbid it. They
were told that the land which was given them to possess was filled with a
wicked people
whose cup was full
and that their “strange work” was their extermination.
Thus instructed
they were to make no covenant with any of the inhabitants of
the land
but to smite “utterly both man and beast.” This precept
or rather
reiterated command
they forgot; acting under impulse they forgot what was
written
and governed by feeling they overlooked the law.
2. They had the teachings of their own experience that should have
suggested caution. Let us not so conduct our selves: let us remember the past
only to be wiser for the future; let obedience to law be the rule of our life
lest some stern and inexorable calamity should come and crush us into
inevitable submission.
3. All this was perfectly unjustifiable. What ever consequences
might have resulted
they could only blame themselves. Precept and precedent
were against them
yet blindly and wilfully they defied both.
II. The results of
this forgetfulness.
1. To the Israelites. The moment the mistake was found out the
multitude
who had said nothing before
began of course to murmur. So
frequently
when men connive at each other’s iniquities and mistakes
as soon
as one of their number is reduced to trouble his partners in folly will be the
first to upbraid him. God may forgive us our sins and our follies; but He will
not by miracle interpose to save us from the natural consequences of our
violation of the laws by which He manifests the everlasting unchangeableness of
His moral government.
2. To the Gibeonites. Lying and cheating always defeat themselves in
the long run. (W. G. Barrett.)
Hasty judgments
The children of Israel made two mistakes here.
I. They received
these men by reason of their victuals. They judged in a hasty and superficial
way. By hasty judgments we are led into wrong in several directions.
1. Hasty judgments lead us to wrong others.
2. Hasty judgments lead us to wrong God. You take a superficial view
of your troubles
and you think God is a tyrant and is cruel.
3. How many reject the truth by such hasty judgment. Some trifle
suffices--a silly criticism they heard years ago--to lead them to give up Christianity
and lose their souls. This
then
is the first lesson of the text: To form no
judgment concerning any man or any thing on insufficient or defective data.
II. They “asked not
counsel at the mouth of the Lord.” They acted upon their own wit and discernment.
If you have any wit
you are to use it. You may think you know all about the
harbour of success
every shallow
every sunken rock
yet it would be better to
take a pilot on board. I prefer to employ a praying doctor
a praying lawyer. (H.
M. Scudder
D. D.)
A judgment over self- reliance
What an ominous sound there is in those words! They portend
disaster
and it befell. Up to this moment the initiative had always been taken
by the Lord. Now for the first time it is taken by Joshua and the people. In
all the previous chapters the words run thus: “And the Lord said unto Joshua”;
but there is no such phrase in this. Israel through her chosen leaders acted
for herself
and easily fell into the trap. If only they had inquired of the
Lord the dimming light in the sacred
stone would have betrayed the fatal
secret and arrested the formation of the league. Let us lay the moral to our
heart. Earth’s sombre tints and cross-lights are very perplexing; and it is
often extremely hard to detect the truth. The foolish virgins are so much like
the wise; the tares so resemble the wheat; the hireling imitates so precisely
the Shepherd’s voice; the devil’s mimicry of an angel of light is so exact;
bye-path meadow is parted from the King’s highway by so narrow a boundary. We
urgently need
as the apostle prayed for his Philippian converts
that we may
have
not only all knowledge
but all discernment
so that we may prove the
things that differ (Philippians 1:10
R.V. margin). In one
place this power to discriminate is said to result from use (Hebrews 5:14); whilst in the passage
already quoted it is attributed to an abounding love. But following the
suggestion of the narrative before us
we may say that it will follow naturally
on the careful cultivation of the blessed habit of asking counsel at the mouth
of the Lord. Never trust your own judgment. When voices within or without would
hasten you to decide on the strength of your own conclusions
then be careful
to refer the whole matter from the lower court of your own judgment to the
supreme tribunal of God’s. If there is any doubt or hesitation left after such
reference
be sure that as yet the time has not come for you to under stand all
God’s will. Under such circumstances wait. Throw the responsibility of the
pause and all it may involve on God
and dare still to wait. As a traveller
over the hills
when the mist has come down
elects to stand or lie where it
overtakes him
rather than wander on
perhaps to the brink of a precipice
so
wait. If you trust God absolutely it is for Him to give you clear directions as
to what you should do. And when the time for action arrives He will have given
you such unmistakable indications of His will that
though a fool
you will not
be able to mistake them or err therein. (F. B. Meyer
B. A.)
Joshua made peace with
them.--The grand inquiry here is whether this league was lawful or not?
Answer the first: Some have these sentiments
that it was unlawful upon those
grounds
because
Hewers of wood and drawers
of water.--
Mistakes divinely overruled
This is a beautiful and comforting example of the way in which God
overrules our mistakes
and brings blessing out of our sins
as the chemist
obtains his loveliest dyes from the refuse of gas retorts. Inadvertently
and
without due consideration
some of my readers may have entered into alliance
with a Gibeonite
whether in marriage
in business
or in some other sphere.
Are they therefore to abandon their high privilege
and forsake their lofty
ministry to the world? Must they cease to be God’s portion
and the priests of
men? Not necessarily. Let them turn to God in repentance and confession
and He
will teach them how these very hindrances may become great means of help
so
that they shall hew the wood for the burnt-offering
draw the water for the
libations
and promote the prosperity and well-being of the soul. Out of the
eater shall come forth meat
and out of the strong sweetness. (F. B Meyer
B. A.)
──《The Biblical Illustrator》