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Vers. 3. ANd when the inhabitants of Gibeon heard what Joshua had done unto Jericho and Ai, &c.] These Gibeonites were of the Hivites vers. 7. and Chap. 11.19. Their city was great and strong, Chap. 10.2. and it seems they had other neighbouring towns under their government, to wit, Chephirah, and Beeroth, and Kirioth-jearim, vers. 17. of this chapter, who were therefore also comprehended
in the covenant made with the Israelites. It is said, verse 1. that the hearing of that which Joshua had done to Jericho and Ai, was the occasion that moved the kings there mentioned to enter into a confederacy of joyning together to fight with Joshua and with Israel with one accord, and yet here it is said, that the same report of the destruction of Jericho moved the Gibeonites to come in and submit themselves to Joshua and the Israelites, and to seek from them conditions of peace; which shews plainly that it was of God, and not of themselves, that these Gibeonites were thus wisely carefull to provide for their own safety. Doubtlesse the same report that brought the other Canaanites the news of the destruction of Jericho, did also ac∣quaint them how it was taken, and told them the miraculous fall of their walls and fortresses, and yet they resolved to fight against them, which was no other then a re∣solving to fight against God; which shews, that God had hardened their hearts to their deserved ruine. On the other side, the Gibeonites, though they had as much reason because of the greatnesse of their city to trust in their strength as any people of the land had, yet when they heard what was done to Jericho and Ai, they con∣cluded that there was no resisting such a people, and therefore determined to try if they could make peace with them; and whence could this be but of God, who taught them to make a better use of these wonderfull works of God then their neigh∣bours had done.
Vers. 4. And took old sacks upon their asses, and wine bottles, old and rent and bound up.] That is, mended and patched up with peices that were sown in where they had been broken.
Vers. 6. And they went to Joshua to the Camp at Gilgal.] This makes it evi∣dent that even after the taking of Jericho the Camp of the Israelites was still at Gilgal. It seems, because it was a place of some strength, and because they desired not to remove too farre from their brethren whom they had left without Jordan till they had in some good measure cleared the countrey before them; here they kept their standing Camp for divers years, and onely sent out parties from thence against the inhabitants in severall parts as occasion was offered. As for the plea they used, to move the Israelites to make peace with them, to wit, that they dwelt in a countrey farre beyond Canaan, We be come from a farre countrey now therefore make ye a league with us, it proceeded doubtlesse, from some assurance they had that the Isra∣elites were come to drive them out, and dwell in their land, as also from a common fame that was spread abroad, that God had forbidden them to make any peace with the inhabitants of the land, as appears evident verse 24. And they answered Joshua, and said, Because it was certainly told thy servants, how that the Lord thy God commanded his servant Moses to give you all the land, and to destroy all the inha∣bitants of the land before you.
Vers. 7. Peradventure ye dwell among us, and how shall we make a league with you?] That is, peradventure ye dwell in this land whereof we are come to take pos∣session, and then we may not make a league with you to let you dwell among us. And indeed, God had expressely forbidden them the making of peace with any of the in∣habitants of Canaan; to wit, (for so I conceive we must understand it) unlesse when they yielded to imbrace the Religion of Israel; as we may see Exod. 23.32, 33. Thou
shalt make no covenant with them, nor with their gods; they shall not dwell in thy land, &c. and so again, Exod. 34.12. Deut. 7.2. and in many other places. Even where God appointed them to tender peace to other cities before they proceeded to destroy them, there is an exception made of the cities of Canaan, Deut. 20.15, 16. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.
Vers. 8. And they said unto Joshua, we be thy servants.] The last words of the Israelites in the foregoing verse, how shall we make a league with you? they might understand as spoken by way of inquiring what kind of league they desired to have with them, and that hereupon turning to Joshua, (whom they observed to be the Generall for the rest) they answered, we be thy servants, that is, ready to be com∣manded, and to receive whatever conditions you shall think fit to grant us. But however these words doubtlesse they used to imply not onely that they were friends and not enemies, as their neighbours were, but also that they were willing to accept of any conditions of peace.
Vers. 9. For we have heard the fame of him and all that he did in Egypt.] Here∣in amongst other things they discovered their subtilty that they make no mention of the Israelites taking of Ai and Jericho, which their citizens could not so soon have heard of, if they lived as they pretended in a countrey so farre remote from that place, but onely what was done in Egypt, and against Sihon, and Og, which being long since done, the same thereof might be well in this time carried to a land farre off, be∣yond the borders of Canaan.
Vers. 14. And the men took of their victuals, and asked not counsell at the mouth of the Lord.] That is, they took them and looked upon them, and through too much credulity ranne away with a conceit, that this plainly shewed the truth of what they had said; never inquiring of God what an answer they should give them.
Vers. 15. And Joshua made peace with them, and made a league with them that that they should live.] Which he might lawfully do, supposing them not to be the inhabitants of Canaan, Deut. 20.10, 11. When thou comest nigh a city to fight a∣gainst it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be that all the people that is found therein shall be tributaries unto thee, and shall serve thee. And again, verse 15, 16. Thus shalt thou do to the cities which are farre off from thee, which are not of the cities of these nations. But of the cities of these people which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.
Vers. 16. And it came to passe that at the end of three dayes, after they had made a league with them, that they heard that they were their neighbours, &c.] This is added to set forth the folly of their unadvised rashnesse, who without any de∣liberation do presently make a covenant with the Gibeonites, whereas if they had but deferred their answer even for a day or two they had found out the truth, and had not been so gulled and abused as now they were.
Vers. 18. And the children of Israel smote them not, because the Princes of the Congregations had sworn unto them by the Lord God of Israel.] That the Is∣raelites
did well in sparing the Gibeonites, because of the oath which their Princes had taken, and that they had sinned greatly if they had slain them, is evident 2. Sam. 21.1, 2. where we reade, that God sent a famine upon the land, because Saul foure hundred years after this had slain some of the Gibeonites, and so brake the oath which their fathers had now obtained of Joshua and the Israelites, and yet Saul did it too in his zeal to the children of Israel and Judah. If it be objected that the Gibeonites had fraudulently drawn the Princes into that oath, and therefore there was no reason why they should be tied thereby to that which they never intended, for they had covenanted to grant peace to a people that dwelt far off, and the Gibe∣onites were of the inhabitants of the land, so that this covenant made with them un∣der these terms, was of it self void and of none effect: to this I answer, That though when men are drawn by force or fraud into any promise or covenant, they are not bound to keep that promise or covenant, and that because he to whom the promise or covenant is made (with whom onely we have to do in this case) can∣not by any rule of equity challenge any right to that which he hath obtained by de∣ceit or violence; yet when men do confirm any such promise or covenant by oath, the case is otherwise, because they are bound then to God, and not to the man onely that used such fraud and violence, whose wickednesse in so drawing them into an oath cannot make void the engagement that lieth upon them that have sworn in re∣gard of God. And if it be again objected, as it is by many, That the Princes had sworn to do that which was against the expresse command of God, who had often enjoyned them to destroy all the inhabitants of Canaan, and not to make any league of peace with them, as is noted before upon vers. 7. to this I answer too, That though an oath or vow doth not bind men for the doing of any thing that is absolutely un∣lawfull, yet in this case it was not so, and that because the charge which God had given them for slaying all the inhabitants of the land was a particular command, & so farre onely to bind their consciences as it might be obeyed without any breach of the Morall Law, as in Rahabs case is also evident. But here they could not obey that command of Gods concerning their destroying all the inhabitants of Canaan with∣out perjury, which is directly against the law and light of nature; and besides, it would have given the heathen great occasion of blaspheming the name of the Lord, if they had sworn in his name and had not kept it: all which must needs lie as a strong bond upon the consciences of the Israelites, strictly to observe this oath though they were deluded by the Gibeonites: for in this that rule holds good, I will have mercy and not sacrifice.
Vers. 21. But let them be hewers of wood, and drawers of water unto all the congregation.] That is, for the use of all the congregation to provide wood and wa∣ter which they were to use in their sacrifices: as is evident vers. 27. And Joshua made them that day hewers of wood, and drawers of water for all the congregation, and for the altar of the Lord: yet because it is certain that the inhabitants of these foure cities, could not dwell in any one place where the Tabernacle was seated, nor yet in Jerusalem when the Temple was built, but were severally dispersed through∣out the land, coming up happely in their courses as the Levites did, to do their service in the house of God; I should think it most probable, that in the time when they
waited not at the Tabernacle as publick servants, they were also imployed in other servile offices for the people. These were they that afterwards were called Nethi∣nims, 1. Chron. 9.2. that is, Deodati, men given to God, or the publick service of the Tabernacle: for though Ezra 8.20. it is said, that David and the Princes ap∣pointed the Nethinims for the service of the Levites; yet it is meant onely of the ordering of them, how they should in their severall courses attend upon that service, for even now they were allotted to this service, and did therein doubtlesse attend upon the Levites in the service of the Tabernacle, from this time unto the dayes of David.
Vers. 23. Now therefore ye are cursed, and there shall none of you be freed from being bondmen, &c.] These words, Now therefore ye are cursed, the most of Ex∣positours understand of the curse or punishment of bondage, which for their dissem∣bling and fraudulent dealing they were adjudged to undergo, and so they take the following words, and there shall none of you be freed from being bondmen, to be an explanation of the words that went before; but it is better understood of that gene∣rall curse which God had laid upon all the inhabitants of Canaan, to wit, as if Jo∣shua had said, The curse which God hath pronounced against the people of this land, requires that you should be cut off as well as the rest; yet because of the oath which we have taken, this curse shall be upon you in bondage, and not in death. And indeed here was that curse literally fulfilled in the Gibeonites, which Noah pro∣nounced against the Canaanites in generall, Gen. 9.25. And he said, Cursed be Ca∣naan: a servant of servants shall he be unto his brethren.