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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 12.1-Honor Amidst Deception 9:1-27
Other Subjects in this Topic:
Gleanings In Joshua
12. Honor Amidst Deception
Joshua 9:1-27
Enemy Reactions
"And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebasite. heard thereof; that they gathered themselves together to fight with Joshua and with Israel with one accord" (Josh. 9:1, 2). At first glance there appears little pertinency or propriety in mentioning this detail immediately after what was described in the closing verses of Joshua 8: But careful readers will observe that this passage begins with the word "and," and those who have followed us through the previous articles of this series should know by now what use to make of it. It calls for thoughtful attention to what immediately precedes, so that the force of the connection may be the better perceived by us. And that not merely so as to fix in our minds the order of events, but more especially that we may ascertain the spiritual lessons which are pointed thereby. The book of Joshua contains very much more than a mere historical record of Israel's conquest and occupation of the land of Canaan, namely a shadowing forth of that spiritual warfare unto which Christians are called.
Believers in Christ are not only "witnesses" unto Him (Acts 1:8)-showing forth His praises, reflecting the moral perfections of His character, disciples, "they which follow the Lamb whithersoever He goeth" (Rev. 14:4)-but they are also soldiers of Jesus Christ (2 Tim. 2:3), and as such it is especially to the book of Joshua that they should turn for instruction, inspiration, warning, and encouragement. What then are the lessons we should draw from that which is recorded in Joshua 9:1 and 2? Two, according as we recognize the twofold link between those verses and their context-with that which immediately precedes and with what is rather more remote. In other words, this coming together of the kings of Canaan, and their agreeing, to join forces in making a mass attack upon Israel, is to be regarded first as it is related to that which has just been before us in the closing verses of Joshua 8:namely the magnification of the Decalogue on mount Ebal and the covenant which was made by the new generation of Israel with Jehovah; and then with the whole of Joshua 6-8 where the overthrow of Jericho and Ai is narrated. The force of the opening "and" is borne out by the "heard thereof" at the close of verse 1. It is the enemy's reaction to those events which is here in view.
Brief though their record be, those two verses present to our notice that which is of deep importance, and something which should be particularly heeded by ministers who desire to be faithful to their calling. The Holy Spirit's mention of this federating of Canaan's kings to fight against Joshua and Israel, immediately after describing what had taken place on the mountains of Ebal and Gerizim, is obviously designed to supply us with a typical illustration and solemn exemplification of man's hostility to the Law of God. No sooner did it reach the ears of these kings that Joshua had built an altar on Ebal and had inscribed on its stones the Divine Decalogue-which was henceforth to be the Law of the Land-than they made common cause against God's people and determined to use force, as the "heard thereof" (v. 1) plainly intimates. To acknowledge the rights and authority of the Most High, and submit themselves unto His revealed will, is something which the unregenerate both resent and oppose. They desire to be lords of themselves and are resolved to go their own way. The language expressed by the actions of all of them, and by the mouths of many, is that of the self-willed and arrogant Pharaoh: "Who is the Lord that I should obey His voice?" (Ex. 5:2). They are determined to please themselves.
Here is the very essence of human depravity. Sin is a revolt against God, a refusing to be in subjection to Him. Sin is not only a determining to follow our own inclinations, but it is a fighting against our Maker and Governor. The carnal mind is enmity against God. Unspeakably solemn is that declaration, and one which is most repugnant to human susceptibilities. Nevertheless, it is a fact which cannot be gainsaid. Proof thereof is furnished in the clause immediately following: "for it [the mind of the natural man] is not subject to the Law of God; neither indeed can be" (Rom. 8:7). Nothing more plainly evinces the inveterate hostility of the unregenerate unto God than their insubordination and opposition against the Divine Law. Few indeed will openly admit that they hate God, and fewer still are aware of that awful fact, for sin is very deceitful (Heb. 3:13), and blinds the judgment (Eph. 4:18). Nowhere is that more clearly demonstrated than throughout the entire realm of idolatry. If men were pleased with the true God, they would not have manufactured so many false ones. They desire a God and a system of religion which are suited to their depraved inclinations. Millions who bow not before an image of wood or stone nevertheless believe in a God which their own sentiments and imaginations have devised, and against him (or it) they have no enmity!
But let the true and living God be apprehended as His character is set forth in the Scriptures, and that enmity will soon be more evident. Let Him be known as the Divine Potentate who shapes one vessel unto honor and another unto dishonor, entirely as He pleases; as the ineffably Holy One who cannot look on evil, and hates all workers of iniquity; and as the righteous Judge of all, who will by no means clear the guilty; and the fallen creature's hatred of such a One will appear in its true colors. Let Him give to such creatures His Law, and require unqualified obedience thereto, and they at once rebel. If God would forgo His sovereign rights, their opposition would be subdued; if He would lay aside His scepter men would cease fighting against Him. But because He declines to do so, the will of the creature is opposed to the will of the Creator, and he refuses subjection to His throne. Conclusive proof that the sinner's nature is diametrically the opposite of God's is seen in his deadly opposition to the Divine government. The moral law is both a revelation of its Author's character and an expression of His will, and man's repudiation of it exhibits the contrariety of sin to holiness.
What has just been pointed out was unmistakably and most solemnly demonstrated when the Lawgiver became incarnate and dwelt here upon earth, for the ill will of religious and irreligious alike was active against Him. Not only was He despised and rejected by men, but as He plainly declared "they hated Me without a cause" (John 15:25). Nor did they make any attempt to cloak their malice. While He healed the sick and provided the multitude with loaves and fishes, their hostility was held in abeyance; but when He pressed upon them the claims of His lordship, defined the terms of discipleship, and made known the character and requirements of His kingdom, their resentment soon flared up. Not only did He come unto His own and "His own received Him not," but "His citizens hated Him and sent a message after Him saying, "We will not have this One to reign over us" (Luke 19:14). Let it not be forgotten that it was as "the King of the Jews" Christ was crucified! "The kings of the earth set themselves, and the rulers take counsel together, against Jehovah and against His Christ, saying, Let us break their bands asunder and cast away their cords from us" (Ps. 2:2, 3; and cf. Acts 4:25-27)-chafing at the Divine Law, refusing subjection to the Divine authority.
Thus, in the gathering of the kings of Canaan "to fight with Joshua and with Israel" immediately after the promulgation of the Divine Law upon the mountains of Ebal and Gerizim, we have both a solemn adumbration of what took place in the hours immediately preceding our Lord's crucifixion, and an illustration of man's opposition to the Law. Up to this point the Canaanites had been on the defensive, but in Joshua 9:1, 2, we see them preparing to take the offensive, and make a united attack on God's people. The kings there mentioned were of varied nationalities and interests, and occupied widely scattered territories, but here we behold them sinking their differences and federating together "with one accord"! Just as the priests and scribes, the Pharisees and Sadducees united in opposing the incarnate Lawgiver. And just as it is today, for both "dispensational" Arminians and "Antinomian" Calvinists make common cause in repudiating the Decalogue as the Christian's rule of life. So will every true servant of Christ discover. Let him give to the Law that place in his ministry which it has in the Scriptures, let him be faithful in discharging his Divine commission (and remember "all the counsel of God" includes very much more than what are termed "the doctrines of grace"!), and press upon unbelievers and believers the claims of Christ's Kingship, and the strictness and spirituality of the Decalogue, and he too will be despised and reviled.
In our last we pointed out that the word "And" at the beginning of Joshua 9 has a double force: intimating that what now follows is to be linked with, first, what is recorded in the closing verses of Joshua 8, namely the magnification of the Divine Decalogue on mount Ebal and the renewing of the Mosaic covenant by this new generation of Israel; and second, with the whole of Joshua 6-8 which narrate their conquests, under God, of Jericho and Ai. In other words, the contents of Joshua 9 make known to us the enemy's reactions to those incidents. As the events were twofold, so were his reactions. First, we are informed that as soon as the kings of Canaan "heard thereof" they "with one accord" agreed to unite themselves together "to fight with Joshua and with Israel" Up to this point they had acted on the defensive, but now they saw that their own interests were threatened, they determined to make a mass attack upon Israel. "The varied expressions here used [in Joshua 9:1] include the inhabitants of the land to the utmost western and northern borders" (T. Scott). It was not an immediate attack that was planned, but a consulting together how best to put a stop to Israel's progress and secure their own territories.
Verily, "there is nothing new under the sun." A "League of Nations" or federating together of different peoples to "pool" their resources is no modern invention, but as old as human history. Here was a banding together of rival kings to make common cause in opposing the people of God. They entered into an agreement "at top level" to support and assist each other, and ultimately to assail Israel-which they did, as Joshua 11:1-5 shows. For the time being they were willing to sink their individual differences and combine together. Nor was this the first time that such a thing had happened. As far back as Abraham we are told that "It came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations; that these made war with Bera king of Sodom and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. All these were joined together in the vale of Siddim, which is the salt sea" (Gen. 14:1-3). which may well be designated "the Western bloc of nations" against the "Eastern power and its satellites." At a later date we find still another "consulting together with one consent" of a number of nations, and a federating of themselves against Israel (see Ps. 83:4-8).
That which is recorded in Joshua 9:1, 2, should be of real practical value unto those who are engaged in fighting the good fight of faith. There is real wisdom in that old adage. "To be forewarned is to be forearmed." It is often a very real help to have reliable information of what effects a certain action produces upon the foe. Here we are shown the nature of such immediately upon Israel's solemn renewal of their covenant with Jehovah. The lesson in plain: it is when God's people are most conscious of their obligations, when most determined by grace to discharge the same, when most zealous in fully consecrating themselves unto the Lord, that the ire of Satan breaks out the fiercest. As we have pointed out, up to this point these Canaanitish kings had remained quiescent, but now they planned aggression. Naturally speaking, it seems strange that they were not actually hostile from the beginning, opposing Israel's crossing of the Jordan, for they had received notice of their approach (Josh. 2:9, 10). Nor had these kings made any attempt to go to the relief of Jericho when that city was seriously threatened by those under Joshua's command.
But notice what these kings did not do. They did not surrender themselves unto Israel. They did not consider themselves outnumbered, and cast themselves on Joshua's mercy. Even alter they learned of the miraculous crossing of the Jordan and the falling of Jericho's walls, they did not capitulate. Nor do the enemies of the Christian. No matter how marked or extensive the victory God grants us, we must not conclude that the worst of the fight is now over. Satan in his activities is the nearest approach to "perpetual motion" found in any creature. He never accepts defeat or quits the field. One had thought he must recognize the utter futility of assailing Immanuel but he did not. And though completely worsted and routed in his attempt, it was only "for a season" (Luke 4:13) he left Him. Why then should any of His followers expect to be exempted! The same is true of "the flesh," with all its evil lusts. Indwelling sin never surrenders to the new nature, nor ceases its attacks upon it. Nay, the farther a Christian advances into an experiential entrance into and enjoyment of his spiritual heritage, the fiercer the conflict becomes, and the more determined and concentrated the efforts of his enemies to thwart him.
It is striking to see how the Holy Spirit has particularized the diversity of the kings described in Joshua 9:1: some were from the mountains, some from the valleys, and yet others from the sea coasts; yet though so widely scattered they federated together against Israel. That illustrates the fact that the spiritual enemies of God's people are of many kinds and types, that every form of worldliness-its most refined and elevated as well as its coarsest and lowest-is a menace to them. Equally so are their own evil lusts varied and numerous: self-will, pride, unbelief, slothfulness, cowardice, impatience, discontent, and a host of others, have to be resisted and mortified. How the unanimity of those heathen tribes should shame Christians because of their divisions! And how their banding together against Israel ought to arouse the believer to the realization that all his graces must work actively together-faith strengthening hope, love animating both-in waging the fight to which he is called. If it appears strange that these kings had been quiet so long, to carnal reason it seems the more so that they should now plan an offensive after God had so signally shown Himself strong on the behalf of His people. But behind the scenes the Lord was saying, "Assemble yourselves, O ye people, and ye shall be broken in pieces" (Isa. 8:9). Thus will it yet be with the enemies of His Church.
But we must now turn to and consider the second reaction of the Canaanites unto the recent conquests of Israel. This is quite different from the former one, and is described in Joshua 9:3-7. Here we are informed, "And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, 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; and old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and moldy. And they went up 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." In Joshua 10:2, we are told that "Gibeon was a great city, as one of the royal cities... greater than Ai, and all the men thereof were mighty"; nevertheless, they were afraid of Israel. Herein we behold the sovereignty of God: His "terror" (Gen. 35:5) fell not upon the kings mentioned in the preceding verses, yet it did upon the Gibeonites! Yet God was not acting arbitrarily or capriciously: He had His own wise reasons for making the Gibeonites an exception.
"And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and Ai" (v. 3). This is all of a piece with what is recorded in Joshua 2:9, 10, where Rahab had said to the spies, "I know that the Lord hath given you the land, and that your terror is fallen upon us... For we have heard how the Lord dried up, the water of the Red Sea for you when ye came out of Egypt; and what ye did unto the two kings of the Amorites that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed." Here is a further example of the same thing, which serves to demonstrate the consistency and truthfulness of this history. Spiritually considered, it illustrates this principle: that the unbelieving world do not remain in ignorance of the mighty works of God, which renders their unbelief the more inexcusable and adds to their guilt. The miracles of Christ were not wrought in a corner, but openly and publicly, so that even His enemies were obliged to acknowledge the reality of them (John 11:47), and Herod, too. was informed of the same (Luke 23:8). The same is true today, both of the providential interpositions of the Most High in the affairs of nations, and the supernatural operations of the Holy Spirit in His elect.
Whenever there is a definite and striking display of the Holy Spirit's power, some of the unregenerate are impressed and attracted thereby, and seek to join themselves unto the objects of the same. We behold an instance of that in connection with Abraham. He experienced an effectual call from God, which produced a supernatural effect, for it was against nature that he should leave his home, abandon the land of his fathers, and go forth "not knowing whither he went." It was a peculiarly distinctive work of God of which he was made the subject, for the Lord Himself tells us, "I called him alone" (Isa. 51:2). Nevertheless, we find that both his father and his nephew were so impressed by the change wrought in Abraham and his determination to make a complete break from his old manner of life, that they accompanied him as he left Chaldea (Gen. 11:31)-though the former died before Canaan was reached, and the latter was far from happy therein. Likewise when the children of Israel left Egypt, in order to go unto their inheritance, "a mixed multitude went up also with them" (Ex. 12:38), and had an evil influence upon the people of God (Num. 11:4). It was the same again when those in captivity availed themselves of the edict of Cyrus that they might return to Palestine, for after they did so, and the Law of Moses was restored, we read that they separated from Israel all the mixed multitude" (Nehemiah 13:3)!
In this dual reaction of the Canaanites unto the mighty works which Jehovah had wrought in their land-their determining to use force against Israel, and under the pretense of friendship to seek union with them-we have exemplified the two principal characters assumed by the arch-enemy of God and His people and the methods employed under them. The Devil is depicted in the Scriptures both as the roaring lion and the subtle serpent. As the lion, he uses force and seeks to terrorize; as the serpent, he employs cunning and endeavors to poison and corrupt. In the former character he acts more openly, and assaults from without; in the latter, he works more secretly, aiming to defile from within. Against our first parents he appeared as the lying and beguiling serpent but in employing Cain to murder righteous Abel, we behold the power and cruelty of the lion (1 John 3:12). Thus it was in connection with what we have here. In stirring up the kings of Canaan to fight with Joshua, Satan was relying upon the use of arms; but in moving the Gibeonites to cloak their character and pose to be what they were not, so that Israel might be deceived into making a league with them, we behold his craftiness, purposing to introduce his leaven into the meal.
We often point out in these pages that God does not work according to a stereotyped plan, but that infinite variety marks His operations. The same is true, in a lesser degree, of the Devil-who is ever a marked imitator. He too acts not uniformly. If one plan or method fails he always has another in reserve, as the whole history of Christendom has repeatedly demonstrated. He altered his tactics with Christ: first seeking to slay Him while a babe, then almost posing as an angel of light when tempting Him, and then as the dragon of darkness (Luke 22:53) he bruised His heel. So too with the followers of the Lord Jesus: first openly and directly persecuting, then flattering and fawning upon, and then corrupting by unholy alliances. The opposition and cruelty of Nero and other Roman emperors failing, the patronage of Constantine and the making of Christianity the state religion succeeded in accomplishing Satan's design; just as centuries later the spirituality and power of the great Reformation under Luther was curtailed when the German princes gave support to it because of the political liberty which it promised them. No wonder the apostle declares that-with the Word of Truth in our hands-"we are not ignorant of Satan's devices" (2 Cor. 2:11), and with the records of the last nineteen centuries before us there is still less excuse for our being unacquainted with his strategy.
That which is narrated in Joshua 9:3-6, of the dishonest Gibeonites gives us a typical picture of graceless professors seeking to "join' the people of God. They knew there was no likelihood of their desire being realized if they presented themselves before Israel in their true character, so they resorted to guile in order to deceive them. "They did work wilily, and went and made as if they had been ambassadors" (v. 4). It must not be overlooked that while Satan is very subtle the flesh also is exceedingly artful, fully capable of playing many parts in order to gain its own ends. Behold how it moved Jacob to cover himself with a hairy skin and masquerade as Esau, king Saul to disguise himself when he went to the witch of Endor (1 Sam. 28:8), the wife of Jeroboam feigning herself to be another when she visited the prophet Ahijah, whose eyes were set by reason of age (1 Kings 14:1-6), and the wolves in sheeps' clothing of Christ's day. In his second epistle Paul warned the Corinthians against "false apostles, deceitful workers, transforming themselves into the apostles of Christ" (2 Cor. 11:13), and Jude complained that ungodly men had "crept in unawares" into the assemblies of the saints (Jude 1:4). The churches are full of such today.
Those Gibeonites posed as "ambassadors," men not only of peaceful design but of importance, fitted to enter into an official engagement with Israel and make a covenant with them. Such is the character assumed by thousands of hypocrites who apply for church membership. They pretend to be fully qualified to be taken into fellowship among the Lord's people, claiming that the peace of God is in their hearts. These Gibeonites pretended to have journeyed from a far country and attired themselves accordingly. They "took old sacks upon their asses, and wine bottles old and rent, and bound up; and old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and moldy." Very thorough were they in this work of imposture, well made up for the part they were playing-even in conforming to Israel's peculiar ways by using "asses" rather than horses. In like manner, empty professors will often go to considerable trouble in their efforts to impose upon the people of God, affecting an outward change in their conduct and laying claim to inward graces which they possess not. They pose as being "poor in spirit," convicted of sin, and hungry for the bread of life, and prate about their unworthiness.
Not only does this incident point a solemn and urgent warning for the churches of Christ to be much on their prayerful guard against taking hypocrites into their membership, but it also intimates how the individual Christian needs to be aware of his danger in being imposed upon by his inward enemies, for his lusts not only assume a great variety of forms, but often pretend to be his friends. He knows, both from Scripture and his own experience, that "the flesh lusteth against the spirit," but often he fails to realize that even his corruptions are capable of posing as virtues, and would fain persuade him that they are kindly disposed and have good designs toward him. It is not merely that his evil lusts become less active for a season, and even appear to be asleep, but that they seem to have undergone a change for the better, and now assume the garb of piety. For example, it is easy for a Christian-if he fails to weigh everything in the balances of the Sanctuary and rigidly test his motives by Holy Writ-to persuade himself that his natural self-will is now a holy zeal for God, or that his impatience is really spiritual earnestness, or that his slothfulness is a holy caution.
The "flesh" or sinful nature takes upon itself many plausible guises, and those carnal enemies which are actually very near to us-yea, a part of our very selves-often pretend to have come from "a far country" (Luke 19:12), that is, from heaven itself, just as the Gibeonites presented themselves before Israel as having come from a great distance. In other words, what we sometimes regard as heavenly graces are nothing but our native corruptions dressed up to deceive us. Particularly is this the case with mock humility and lowliness. The Gibeonites appeared not in the attractive apparel of purple and fine linen, but in rags and tatters! Likewise will our very pride take on a deceptively modest appearance and pose. One may, from the teaching of God's Word, be intellectually convinced of the total depravity of man, yea, be thoroughly persuaded of his own sinfulness and unworthiness, without his heart being in the least affected and bowed in contrition before God. He may even imagine that he has made considerable progress in the work of mortification, and become complacent in the belief that he is increasingly "denying ungodly and worldly lusts," and perceive not that such complacence is a sure sign that pride is at work.
Oh, how powerful and terrible is the "deceitfulness of sin" (Heb. 3:13). If Joshua himself was imposed upon by these hypocritical Canaanites, how carefully and cautiously do we need to carry ourselves, and seek to profit from this incident. Make no mistake here, my reader: the real Christian has many "Gibeonites" within his own breast to contend with! In addition to what has been pointed out above, let us add that one may be not only absorbed with his good works, but even well pleased with the knowledge and sense which he has of his own corruptions. Truly. "the heart is deceitful above all things." Who can know it? Yet if we be sincere and diligent in examining ourselves, in comparing the workings of our hearts with the searching and holy teachings of God's Word, daily viewing ourselves in its mirror, we shall perceive more of its "wiliness." True humility is never engaged with itself, still less is it pleased therewith; but rather mourns over its paucity and the constant opposition produced by the workings of pride. True humility delivers from self-importance and self-exaltation, and keeps us from posing as "ambassadors"-wanting to have the pre-eminence.
The Gibeonites
In our last we dwelt upon the twofold reaction of the Canaanites to the notable victories which the Lord gave Israel at Jericho and Ai, namely the determination of the kings to employ massed force (Josh. 9:1, 2), and the deception which the Gibeonites practiced upon them (Josh. 9:3-6), which illustrates the dual character in which Satan opposes the people of God and the methods he employs therein-as the roaring lion seeking to devour, as the subtle serpent using guile. Both Scriptural and ecclesiastical history demonstrate that the latter is far more dangerous and successful than the former. When open persecution fails either to exterminate or intimidate the faithful, Satan resorts to his secret wiles, which only too often corrupt their testimony. Nor is the reason for this hard to discover. Not only is the former method much more easily detected, but fierce opposition casts believers upon the Lord for enabling strength and fortitude, and thus proves a blessing in disguise to them, whereas they are very apt to be less on their guard against Satan's sly artifices, and if pride persuades them that they are too well established in the Truth to be misled by error or taken in by hypocrites, they more easily fall victims of his snares.
What has just been pointed out receives forceful exemplification in the incident we are pondering. By God's enablement Joshua and his men made short work of the combined efforts of the kings and their vast armies (Josh. 11:1-12), but, as 2 Samuel 21:1, shows, the descendants of these Gibeonites were long a thorn in Israel's side. But the fault was entirely their own: due (as we shall see) to their unwatchfulness and self-sufficiency. It was a solemn example of that which our Lord had in mind when He said, "The kingdom of heaven is likened unto a man which sowed good seed in his field, but while men slept, his enemy came and sowed tares among the wheat" (Matthew 13:24, 25). In His interpretation, Christ stated that "the good seed are the children of the kingdom, but the tares are the children of the wicked one" (v. 38). That is precisely what happened here. Let it be carefully noted that the enemy did not introduce among the wheat darnel or thistles, but "tares," which are a spurious imitation of the wheat, and so closely alike in appearance that the one cannot be distinguished from the other until the time of harvest. So these Gibeonites came not in their true characters, but posed as those who had come from a far country.
As stated in our last, a threefold view may be taken of these Gibeonites. First, as the world extending its patronage to corporate Christianity, seeking to destroy its distinctive testimony and heavenly character by an amalgamation with the state. In the light of that severe indictment, "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" (James 4:4), we see that the proposal for such an unholy alliance and glaring infidelity unto God must be promptly refused Second, as hypocrites applying for membership in the local church. In view of the Divine prohibition, "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?" (2 Cor. 6:14, 15), how it behooves each Christian assembly to examine prayerfully and carefully the qualifications of each one seeking fellowship therewith! Third as our evil lusts pretending to be what they are not, to have undergone a change for the better, so that they would fain persuade the unguarded that they are to be numbered among his graces. That which we are now to consider shows how inexcusable is our being imposed upon.
"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 yea league with us" (Josh. 9:6). Incidentally, this reference to Gilgal makes it clear that Israel had made the long journey unto Ebal (Josh. 8:30) for the express purpose of obeying the Lord's injunction in Deuteronomy 27:4, 5, etc., that they remained there but a short time, and then returned to their original camp. But there is far more in it than that: the fact that Israel succumbed to this temptation at this particular place rendered their failure the more inexcusable. That will be evident from the sequel. "Gilgal" is mentioned for the first time in our book at Joshua 5:9, and there we learn that it was the place where "the reproach of Egypt" was rolled away, when the male members of that new generation were circumcised. In other words, it was there that they received the outward mark and sign that they were separated from all other nations in covenant relation with Jehovah (Gen. 17:9, 10), set apart to His service. It was also the place where they "kept the Passover" (Josh. 5:10), for it is only those who submit to God's ordinances and walk according to His precepts who can really enjoy communion with Him.
What has just been pointed out shows the need for looking up the marginal references of each passage, and seeking to ascertain the meaning of the proper nouns in Scripture-if we are too dilatory or in too much of a hurry to do so, we are sure to be the losers. It also supplies the key to the more specific typical signification of this incident. Circumcision connoted dedication unto God and was the Old Testament's figure of mortifying the lusts of the flesh (Jer. 4:4; Deuteronomy 10:16)-the two things which Satan hates in the Lord's people above everything else and which he opposes at every turn, for they are what distinguish them from the world, and promote God's glory. That which the Devil is most anxious to destroy is the testimony of the saints as a peculiar people, devoted unto God, walking with Him in separation from the ungodly (Rom. 12:1, 2). They are to conduct themselves as "strangers and pilgrims" (1 Pet. 2:11) in this scene. Through Balaam Jehovah had declared "the people shall dwell alone, and shall not be reckoned among the nations" (Num. 23:9, and cf. Deuteronomy 33:28). Through these Gibeonites-for it is ever his way to use human instruments (his "ministers-2 Corinthians 11:14, 15)-the enemy was making an attack upon Israel's consecration, inducing them to ignore God's injunction of separation by a union with the heathen.
Thus, in the light of the special theme of Joshua, the outstanding lesson for us here is that a vital aspect of the believer's spiritual warfare consists of the imperative need for maintaining his consecration to God and persevering with the work of mortification, ever being on the alert against the wiles of the Devil to hinder him therein. But more: he must be on his most diligent guard against the workings of pride while engaged in this very work. That also is clearly implied in this incident. After their arduous journey to Ebal and full obedience to God there, they had returned to Gilgal, yet it was here they suffered themselves to be deceived by the craft of Satan! Alas, how deceitful are our hearts! How prone we are to be elated with the very things Divine grace works in and through us. If we are gratified with o or consecration, pleased with our self-denial, puffed up with our obedience, or proud of our prayerfulness and increasing dependence upon God, we are headed for disaster. "Pride goeth before destruction, and a haughty spirit before a fall" (Prov. 16:18), and pride was certainly at work in Israel at this time. Oh, how much we need to heed these injunctions. "Be not high minded, but fear" (Rom. 11:20) and "rejoice with trembling" (Ps. 2:11)!
It is true that God had said unto Israel, "When thou comest nigh unto a city to fight against 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 they shall serve thee" (Deut. 20:10, 11)-a passage which must be kept in mind when reading Deuteronomy 20:16, 17, and one which shows that even here, in holy wrath, God "remembered mercy." But that was an entirely different matter from what is now before us. There was nothing whatever in the case of these Gibeonites which justified Joshua in ignoring the plain injunction, "Take heed to thyself lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee" (Ex. 34:13). There is nothing that the Lord abominates more than unholy mixtures. "Thou shalt not sow thy vineyard with divers seeds... thou shalt not plough with an ox and an ass together... thou shalt not wear a garment of divers sorts, as of woolen and linen together" (Deut. 22:9-11) plainly states the principle, and Revelation 3:15, 16, demonstrates His abhorrence of our repudiation of the same, for "Laodiceanism" is a union between the world and the professing Church.
"And the men of Israel said unto the Hivites, Peradventure ye dwell among us, and how shall we make a league with you?" (v. 7). No doubt it was the responsible heads of the congregation who took the lead in making answer to these disguised Canaanites, who had come with the express purpose of telling lies, to tempt the people of God and lead them into sin. Three things are evident from their words. First, they were well instructed in the Law, for they realized it would be wrong to accede to this suggestion. Second, they were then occupying the ground of faith: "dwell among us was as though the whole of Canaan was already in their possession! Third, they did not immediately and impulsively grant their request, but voiced the language of distrust. It is those very things which made the sequel graver. It pays to be wary, yea, suspicious of impostors, if we are not to be deceived by glib tongues. "Put not your trust in princes" (Ps. 146:3), and in a day like ours, "Take ye heed every one of his neighbor, and trust ye not in any brother" (Jer. 9:4). We are sure to suffer if we disregard such warnings.
The careful reader will have observed that these "inhabitants of Gibeon" (v. 3) are designated "Hivites" in verse 7, and, assured that there is nothing superfluous in Holy Writ, he will endeavor to ascertain why this detail has been placed on record. It cannot be without reason and significance that the Spirit has here told us that these deceivers belong to the Hivites, and therefore it is our duty to discover His design therein. That may require a little trouble on our part (for the meaning of much in the Word is withheld from those who fail to search it diligently), but if it serves to cast light on this incident, it is worth it. The only way to discover the Spirit's design is to use the concordance and look up other passages, particularly in the earlier books, where "the Hivites" are mentioned. Nor have we far to seek. In Genesis 34: we learn how the sons of Jacob answered Shechem and his father (who was a "Hivite"-verse 2) "deceitfully" verse 13), and by a treacherous ruse succeeded in slaying them and spoiling their city (vv. 14-29). Here then was the biter bit: the descendants of those who had so wickedly deceived the Hivites were now in turn deceived by them!
In the preceding article we called attention to the fact that while the terror of the Lord had not fallen upon the kings of Joshua 9:1, yet it had upon the Gibeonites, and that while we may behold therein an illustration of His sovereignty, who makes one to differ from another as He pleases, yet He acts not capriciously therein. Let us now amplify that statement. There was nothing arbitrary in the Lord's dealing with these Hivites, rather was He treating with them according to the principles of His government. Though at times His mills grind slowly, yet none the less surely. Centuries previously the sons of Jacob had wickedly tricked the Gibeonites, and now God suffered their descendants to reap the consequences of such deception. Thus what is here before us is a clear case of what is termed "poetic justice." But though God was righteous in permitting Israel to be imposed upon, that in no wise interfered with their accountability or excused their slackness. Joshua and the princes of the congregation acted quite freely, and, as verse 14 clearly intimates, were to blame because they sought not directions from the Lord. God's Word, and not His secret will, is the rule of our responsibility.
"And they said unto Joshua, We are thy servants" (v. 8). This was the language of deference, signifying inferiority and expressing their willingness to perform any tasks assigned them. That was the bait to entrap Israel: We can be useful and do the rough work for you. But Joshua was not satisfied with their indefinite statement. He was on his guard, but not sufficiently so. "And Joshua said unto them, Who are ye? and front whence come ye?" It was at this very point that he failed. Instead of conferring with them he should have gone apart and sought counsel from the Lord (v. 14). He was evidently in doubt, and "whatsoever is not of faith, is sin" (Rom. 14:23). Even the wisdom of this world warns us, "When in doubt, do nothing." But the Word of God proffers the believer far better advice than that: "If any of you lack wisdom, let him ask of God, that giveth liberally to all" (Jam. 1:5). It is always the height of folly for us to parley with the enemy. Moreover, in thus interrogating them Joshua was but tempting these Gibeonites to tell further lies! Remember that, my reader, and go very slow in asking souls, "Are you saved?" or "How did you like the magazine I loaned you?" lest you be guilty of giving occasion to your friend (in order to "save his face") to utter a falsehood.
"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, and all that He did to the two kings of the Amorites that were beyond Jordan, to Sihon king of Heshbon and to Og king of Bashan, which was at Ashtaroth" (vv. 9, 10). The Gibeonites had already lied unto the princes of Israel (v. 6 and cf. 15), and now that the further questioning of Joshua had given them an opportunity to declare their true characters, they only used it for an occasion to add to their guilt. Originally they had stated, "We be come from a far country" (v. 6), now they said, "From a very far country," illustrating the solemn fact that one lie generally leads to another and still worse one. How earnestly we need to pray, Remove from me the way of lying" (Ps. 119:29)! It is very humiliating but salutary to note that the Lord deemed it requisite to enjoin His own children, "Wherefore putting away lying, speak every man truth with his neighbor" (Eph. 4:25). Exaggerating is lying, so also is the making of promises which we have no real intention of keeping. Do you really mean it when you say to certain ones, "I am so glad to meet you"? We may act a lie as well as utter one.
A careful examination of the tale told to Joshua by these Gibeonites reveals how everything in it was designed to appeal unto Israel's pride. First, they claimed to have come from a very far country, which was to flatter Joshua that he was now being courted by those from so great a distance. That very feature was part of the temptation which fanned the egotism of Hezekiah and led to his undoing, for he was "glad" when the king of Babylon made friendly overtures unto him, and showed his messengers all his treasures, for when God's servant took him to task, he said: "They are come from a far country unto me" (Isa. 39:3). Beware, my reader, of all those who fawn upon you, and remember that "the Lord shall cut off all flattering lips" (Ps. 12:3). Second, their repeated "thy servants" emphasized their readiness to take an inferior and subordinate place, and be subservient to Israel. Third, they intimated that so great was the fame of Joshua's God that, even so remotely situate, they had "heard" of His wondrous works. This too was said for the purpose of ingratiating themselves with Joshua, as though they too desired to come under Jehovah's protection.
One Hebrew scholar tells us that their words "From a very far country are thy servants come because of the name of the Lord thy God" may be translated "unto the name of the Lord thy God": that is, willing to be proselytes to Judaism, desirous of embracing Israel's religion-the added "for we have heard the fame of Him" seems to confirm that rendering, and thus a strong appeal was thereby made to Israel's piety. They appeared to be deeply impressed by the wonders which God had wrought, and therefore sought friendship with Israel. For this purpose they had undertaken a very fatiguing journey, which evidenced their willingness to be tributary unto them. Their story had been carefully thought out and was "all of a piece," for while they made reference to their knowledge of what Jehovah had done in Egypt and to the kings of the Amorites, they were careful to make no mention, of the supernatural crossing of the Jordan, nor of Israel's recent victories at Jericho and Ai-for tidings of them would not yet have reached "a very far country"! Thus we are shown how far hypocrites will go in order to gain the friendship of God's people.
12. Honor Amidst Deception
Joshua 9:1-27
Enemy Reactions
"And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebasite. heard thereof; that they gathered themselves together to fight with Joshua and with Israel with one accord" (Josh. 9:1, 2). At first glance there appears little pertinency or propriety in mentioning this detail immediately after what was described in the closing verses of Joshua 8: But careful readers will observe that this passage begins with the word "and," and those who have followed us through the previous articles of this series should know by now what use to make of it. It calls for thoughtful attention to what immediately precedes, so that the force of the connection may be the better perceived by us. And that not merely so as to fix in our minds the order of events, but more especially that we may ascertain the spiritual lessons which are pointed thereby. The book of Joshua contains very much more than a mere historical record of Israel's conquest and occupation of the land of Canaan, namely a shadowing forth of that spiritual warfare unto which Christians are called.
Believers in Christ are not only "witnesses" unto Him (Acts 1:8)-showing forth His praises, reflecting the moral perfections of His character, disciples, "they which follow the Lamb whithersoever He goeth" (Rev. 14:4)-but they are also soldiers of Jesus Christ (2 Tim. 2:3), and as such it is especially to the book of Joshua that they should turn for instruction, inspiration, warning, and encouragement. What then are the lessons we should draw from that which is recorded in Joshua 9:1 and 2? Two, according as we recognize the twofold link between those verses and their context-with that which immediately precedes and with what is rather more remote. In other words, this coming together of the kings of Canaan, and their agreeing, to join forces in making a mass attack upon Israel, is to be regarded first as it is related to that which has just been before us in the closing verses of Joshua 8:namely the magnification of the Decalogue on mount Ebal and the covenant which was made by the new generation of Israel with Jehovah; and then with the whole of Joshua 6-8 where the overthrow of Jericho and Ai is narrated. The force of the opening "and" is borne out by the "heard thereof" at the close of verse 1. It is the enemy's reaction to those events which is here in view.
Brief though their record be, those two verses present to our notice that which is of deep importance, and something which should be particularly heeded by ministers who desire to be faithful to their calling. The Holy Spirit's mention of this federating of Canaan's kings to fight against Joshua and Israel, immediately after describing what had taken place on the mountains of Ebal and Gerizim, is obviously designed to supply us with a typical illustration and solemn exemplification of man's hostility to the Law of God. No sooner did it reach the ears of these kings that Joshua had built an altar on Ebal and had inscribed on its stones the Divine Decalogue-which was henceforth to be the Law of the Land-than they made common cause against God's people and determined to use force, as the "heard thereof" (v. 1) plainly intimates. To acknowledge the rights and authority of the Most High, and submit themselves unto His revealed will, is something which the unregenerate both resent and oppose. They desire to be lords of themselves and are resolved to go their own way. The language expressed by the actions of all of them, and by the mouths of many, is that of the self-willed and arrogant Pharaoh: "Who is the Lord that I should obey His voice?" (Ex. 5:2). They are determined to please themselves.
Here is the very essence of human depravity. Sin is a revolt against God, a refusing to be in subjection to Him. Sin is not only a determining to follow our own inclinations, but it is a fighting against our Maker and Governor. The carnal mind is enmity against God. Unspeakably solemn is that declaration, and one which is most repugnant to human susceptibilities. Nevertheless, it is a fact which cannot be gainsaid. Proof thereof is furnished in the clause immediately following: "for it [the mind of the natural man] is not subject to the Law of God; neither indeed can be" (Rom. 8:7). Nothing more plainly evinces the inveterate hostility of the unregenerate unto God than their insubordination and opposition against the Divine Law. Few indeed will openly admit that they hate God, and fewer still are aware of that awful fact, for sin is very deceitful (Heb. 3:13), and blinds the judgment (Eph. 4:18). Nowhere is that more clearly demonstrated than throughout the entire realm of idolatry. If men were pleased with the true God, they would not have manufactured so many false ones. They desire a God and a system of religion which are suited to their depraved inclinations. Millions who bow not before an image of wood or stone nevertheless believe in a God which their own sentiments and imaginations have devised, and against him (or it) they have no enmity!
But let the true and living God be apprehended as His character is set forth in the Scriptures, and that enmity will soon be more evident. Let Him be known as the Divine Potentate who shapes one vessel unto honor and another unto dishonor, entirely as He pleases; as the ineffably Holy One who cannot look on evil, and hates all workers of iniquity; and as the righteous Judge of all, who will by no means clear the guilty; and the fallen creature's hatred of such a One will appear in its true colors. Let Him give to such creatures His Law, and require unqualified obedience thereto, and they at once rebel. If God would forgo His sovereign rights, their opposition would be subdued; if He would lay aside His scepter men would cease fighting against Him. But because He declines to do so, the will of the creature is opposed to the will of the Creator, and he refuses subjection to His throne. Conclusive proof that the sinner's nature is diametrically the opposite of God's is seen in his deadly opposition to the Divine government. The moral law is both a revelation of its Author's character and an expression of His will, and man's repudiation of it exhibits the contrariety of sin to holiness.
What has just been pointed out was unmistakably and most solemnly demonstrated when the Lawgiver became incarnate and dwelt here upon earth, for the ill will of religious and irreligious alike was active against Him. Not only was He despised and rejected by men, but as He plainly declared "they hated Me without a cause" (John 15:25). Nor did they make any attempt to cloak their malice. While He healed the sick and provided the multitude with loaves and fishes, their hostility was held in abeyance; but when He pressed upon them the claims of His lordship, defined the terms of discipleship, and made known the character and requirements of His kingdom, their resentment soon flared up. Not only did He come unto His own and "His own received Him not," but "His citizens hated Him and sent a message after Him saying, "We will not have this One to reign over us" (Luke 19:14). Let it not be forgotten that it was as "the King of the Jews" Christ was crucified! "The kings of the earth set themselves, and the rulers take counsel together, against Jehovah and against His Christ, saying, Let us break their bands asunder and cast away their cords from us" (Ps. 2:2, 3; and cf. Acts 4:25-27)-chafing at the Divine Law, refusing subjection to the Divine authority.
Thus, in the gathering of the kings of Canaan "to fight with Joshua and with Israel" immediately after the promulgation of the Divine Law upon the mountains of Ebal and Gerizim, we have both a solemn adumbration of what took place in the hours immediately preceding our Lord's crucifixion, and an illustration of man's opposition to the Law. Up to this point the Canaanites had been on the defensive, but in Joshua 9:1, 2, we see them preparing to take the offensive, and make a united attack on God's people. The kings there mentioned were of varied nationalities and interests, and occupied widely scattered territories, but here we behold them sinking their differences and federating together "with one accord"! Just as the priests and scribes, the Pharisees and Sadducees united in opposing the incarnate Lawgiver. And just as it is today, for both "dispensational" Arminians and "Antinomian" Calvinists make common cause in repudiating the Decalogue as the Christian's rule of life. So will every true servant of Christ discover. Let him give to the Law that place in his ministry which it has in the Scriptures, let him be faithful in discharging his Divine commission (and remember "all the counsel of God" includes very much more than what are termed "the doctrines of grace"!), and press upon unbelievers and believers the claims of Christ's Kingship, and the strictness and spirituality of the Decalogue, and he too will be despised and reviled.
In our last we pointed out that the word "And" at the beginning of Joshua 9 has a double force: intimating that what now follows is to be linked with, first, what is recorded in the closing verses of Joshua 8, namely the magnification of the Divine Decalogue on mount Ebal and the renewing of the Mosaic covenant by this new generation of Israel; and second, with the whole of Joshua 6-8 which narrate their conquests, under God, of Jericho and Ai. In other words, the contents of Joshua 9 make known to us the enemy's reactions to those incidents. As the events were twofold, so were his reactions. First, we are informed that as soon as the kings of Canaan "heard thereof" they "with one accord" agreed to unite themselves together "to fight with Joshua and with Israel" Up to this point they had acted on the defensive, but now they saw that their own interests were threatened, they determined to make a mass attack upon Israel. "The varied expressions here used [in Joshua 9:1] include the inhabitants of the land to the utmost western and northern borders" (T. Scott). It was not an immediate attack that was planned, but a consulting together how best to put a stop to Israel's progress and secure their own territories.
Verily, "there is nothing new under the sun." A "League of Nations" or federating together of different peoples to "pool" their resources is no modern invention, but as old as human history. Here was a banding together of rival kings to make common cause in opposing the people of God. They entered into an agreement "at top level" to support and assist each other, and ultimately to assail Israel-which they did, as Joshua 11:1-5 shows. For the time being they were willing to sink their individual differences and combine together. Nor was this the first time that such a thing had happened. As far back as Abraham we are told that "It came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations; that these made war with Bera king of Sodom and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar. All these were joined together in the vale of Siddim, which is the salt sea" (Gen. 14:1-3). which may well be designated "the Western bloc of nations" against the "Eastern power and its satellites." At a later date we find still another "consulting together with one consent" of a number of nations, and a federating of themselves against Israel (see Ps. 83:4-8).
That which is recorded in Joshua 9:1, 2, should be of real practical value unto those who are engaged in fighting the good fight of faith. There is real wisdom in that old adage. "To be forewarned is to be forearmed." It is often a very real help to have reliable information of what effects a certain action produces upon the foe. Here we are shown the nature of such immediately upon Israel's solemn renewal of their covenant with Jehovah. The lesson in plain: it is when God's people are most conscious of their obligations, when most determined by grace to discharge the same, when most zealous in fully consecrating themselves unto the Lord, that the ire of Satan breaks out the fiercest. As we have pointed out, up to this point these Canaanitish kings had remained quiescent, but now they planned aggression. Naturally speaking, it seems strange that they were not actually hostile from the beginning, opposing Israel's crossing of the Jordan, for they had received notice of their approach (Josh. 2:9, 10). Nor had these kings made any attempt to go to the relief of Jericho when that city was seriously threatened by those under Joshua's command.
But notice what these kings did not do. They did not surrender themselves unto Israel. They did not consider themselves outnumbered, and cast themselves on Joshua's mercy. Even alter they learned of the miraculous crossing of the Jordan and the falling of Jericho's walls, they did not capitulate. Nor do the enemies of the Christian. No matter how marked or extensive the victory God grants us, we must not conclude that the worst of the fight is now over. Satan in his activities is the nearest approach to "perpetual motion" found in any creature. He never accepts defeat or quits the field. One had thought he must recognize the utter futility of assailing Immanuel but he did not. And though completely worsted and routed in his attempt, it was only "for a season" (Luke 4:13) he left Him. Why then should any of His followers expect to be exempted! The same is true of "the flesh," with all its evil lusts. Indwelling sin never surrenders to the new nature, nor ceases its attacks upon it. Nay, the farther a Christian advances into an experiential entrance into and enjoyment of his spiritual heritage, the fiercer the conflict becomes, and the more determined and concentrated the efforts of his enemies to thwart him.
It is striking to see how the Holy Spirit has particularized the diversity of the kings described in Joshua 9:1: some were from the mountains, some from the valleys, and yet others from the sea coasts; yet though so widely scattered they federated together against Israel. That illustrates the fact that the spiritual enemies of God's people are of many kinds and types, that every form of worldliness-its most refined and elevated as well as its coarsest and lowest-is a menace to them. Equally so are their own evil lusts varied and numerous: self-will, pride, unbelief, slothfulness, cowardice, impatience, discontent, and a host of others, have to be resisted and mortified. How the unanimity of those heathen tribes should shame Christians because of their divisions! And how their banding together against Israel ought to arouse the believer to the realization that all his graces must work actively together-faith strengthening hope, love animating both-in waging the fight to which he is called. If it appears strange that these kings had been quiet so long, to carnal reason it seems the more so that they should now plan an offensive after God had so signally shown Himself strong on the behalf of His people. But behind the scenes the Lord was saying, "Assemble yourselves, O ye people, and ye shall be broken in pieces" (Isa. 8:9). Thus will it yet be with the enemies of His Church.
But we must now turn to and consider the second reaction of the Canaanites unto the recent conquests of Israel. This is quite different from the former one, and is described in Joshua 9:3-7. Here we are informed, "And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, 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; and old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and moldy. And they went up 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." In Joshua 10:2, we are told that "Gibeon was a great city, as one of the royal cities... greater than Ai, and all the men thereof were mighty"; nevertheless, they were afraid of Israel. Herein we behold the sovereignty of God: His "terror" (Gen. 35:5) fell not upon the kings mentioned in the preceding verses, yet it did upon the Gibeonites! Yet God was not acting arbitrarily or capriciously: He had His own wise reasons for making the Gibeonites an exception.
"And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and Ai" (v. 3). This is all of a piece with what is recorded in Joshua 2:9, 10, where Rahab had said to the spies, "I know that the Lord hath given you the land, and that your terror is fallen upon us... For we have heard how the Lord dried up, the water of the Red Sea for you when ye came out of Egypt; and what ye did unto the two kings of the Amorites that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed." Here is a further example of the same thing, which serves to demonstrate the consistency and truthfulness of this history. Spiritually considered, it illustrates this principle: that the unbelieving world do not remain in ignorance of the mighty works of God, which renders their unbelief the more inexcusable and adds to their guilt. The miracles of Christ were not wrought in a corner, but openly and publicly, so that even His enemies were obliged to acknowledge the reality of them (John 11:47), and Herod, too. was informed of the same (Luke 23:8). The same is true today, both of the providential interpositions of the Most High in the affairs of nations, and the supernatural operations of the Holy Spirit in His elect.
Whenever there is a definite and striking display of the Holy Spirit's power, some of the unregenerate are impressed and attracted thereby, and seek to join themselves unto the objects of the same. We behold an instance of that in connection with Abraham. He experienced an effectual call from God, which produced a supernatural effect, for it was against nature that he should leave his home, abandon the land of his fathers, and go forth "not knowing whither he went." It was a peculiarly distinctive work of God of which he was made the subject, for the Lord Himself tells us, "I called him alone" (Isa. 51:2). Nevertheless, we find that both his father and his nephew were so impressed by the change wrought in Abraham and his determination to make a complete break from his old manner of life, that they accompanied him as he left Chaldea (Gen. 11:31)-though the former died before Canaan was reached, and the latter was far from happy therein. Likewise when the children of Israel left Egypt, in order to go unto their inheritance, "a mixed multitude went up also with them" (Ex. 12:38), and had an evil influence upon the people of God (Num. 11:4). It was the same again when those in captivity availed themselves of the edict of Cyrus that they might return to Palestine, for after they did so, and the Law of Moses was restored, we read that they separated from Israel all the mixed multitude" (Nehemiah 13:3)!
In this dual reaction of the Canaanites unto the mighty works which Jehovah had wrought in their land-their determining to use force against Israel, and under the pretense of friendship to seek union with them-we have exemplified the two principal characters assumed by the arch-enemy of God and His people and the methods employed under them. The Devil is depicted in the Scriptures both as the roaring lion and the subtle serpent. As the lion, he uses force and seeks to terrorize; as the serpent, he employs cunning and endeavors to poison and corrupt. In the former character he acts more openly, and assaults from without; in the latter, he works more secretly, aiming to defile from within. Against our first parents he appeared as the lying and beguiling serpent but in employing Cain to murder righteous Abel, we behold the power and cruelty of the lion (1 John 3:12). Thus it was in connection with what we have here. In stirring up the kings of Canaan to fight with Joshua, Satan was relying upon the use of arms; but in moving the Gibeonites to cloak their character and pose to be what they were not, so that Israel might be deceived into making a league with them, we behold his craftiness, purposing to introduce his leaven into the meal.
We often point out in these pages that God does not work according to a stereotyped plan, but that infinite variety marks His operations. The same is true, in a lesser degree, of the Devil-who is ever a marked imitator. He too acts not uniformly. If one plan or method fails he always has another in reserve, as the whole history of Christendom has repeatedly demonstrated. He altered his tactics with Christ: first seeking to slay Him while a babe, then almost posing as an angel of light when tempting Him, and then as the dragon of darkness (Luke 22:53) he bruised His heel. So too with the followers of the Lord Jesus: first openly and directly persecuting, then flattering and fawning upon, and then corrupting by unholy alliances. The opposition and cruelty of Nero and other Roman emperors failing, the patronage of Constantine and the making of Christianity the state religion succeeded in accomplishing Satan's design; just as centuries later the spirituality and power of the great Reformation under Luther was curtailed when the German princes gave support to it because of the political liberty which it promised them. No wonder the apostle declares that-with the Word of Truth in our hands-"we are not ignorant of Satan's devices" (2 Cor. 2:11), and with the records of the last nineteen centuries before us there is still less excuse for our being unacquainted with his strategy.
That which is narrated in Joshua 9:3-6, of the dishonest Gibeonites gives us a typical picture of graceless professors seeking to "join' the people of God. They knew there was no likelihood of their desire being realized if they presented themselves before Israel in their true character, so they resorted to guile in order to deceive them. "They did work wilily, and went and made as if they had been ambassadors" (v. 4). It must not be overlooked that while Satan is very subtle the flesh also is exceedingly artful, fully capable of playing many parts in order to gain its own ends. Behold how it moved Jacob to cover himself with a hairy skin and masquerade as Esau, king Saul to disguise himself when he went to the witch of Endor (1 Sam. 28:8), the wife of Jeroboam feigning herself to be another when she visited the prophet Ahijah, whose eyes were set by reason of age (1 Kings 14:1-6), and the wolves in sheeps' clothing of Christ's day. In his second epistle Paul warned the Corinthians against "false apostles, deceitful workers, transforming themselves into the apostles of Christ" (2 Cor. 11:13), and Jude complained that ungodly men had "crept in unawares" into the assemblies of the saints (Jude 1:4). The churches are full of such today.
Those Gibeonites posed as "ambassadors," men not only of peaceful design but of importance, fitted to enter into an official engagement with Israel and make a covenant with them. Such is the character assumed by thousands of hypocrites who apply for church membership. They pretend to be fully qualified to be taken into fellowship among the Lord's people, claiming that the peace of God is in their hearts. These Gibeonites pretended to have journeyed from a far country and attired themselves accordingly. They "took old sacks upon their asses, and wine bottles old and rent, and bound up; and old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and moldy." Very thorough were they in this work of imposture, well made up for the part they were playing-even in conforming to Israel's peculiar ways by using "asses" rather than horses. In like manner, empty professors will often go to considerable trouble in their efforts to impose upon the people of God, affecting an outward change in their conduct and laying claim to inward graces which they possess not. They pose as being "poor in spirit," convicted of sin, and hungry for the bread of life, and prate about their unworthiness.
Not only does this incident point a solemn and urgent warning for the churches of Christ to be much on their prayerful guard against taking hypocrites into their membership, but it also intimates how the individual Christian needs to be aware of his danger in being imposed upon by his inward enemies, for his lusts not only assume a great variety of forms, but often pretend to be his friends. He knows, both from Scripture and his own experience, that "the flesh lusteth against the spirit," but often he fails to realize that even his corruptions are capable of posing as virtues, and would fain persuade him that they are kindly disposed and have good designs toward him. It is not merely that his evil lusts become less active for a season, and even appear to be asleep, but that they seem to have undergone a change for the better, and now assume the garb of piety. For example, it is easy for a Christian-if he fails to weigh everything in the balances of the Sanctuary and rigidly test his motives by Holy Writ-to persuade himself that his natural self-will is now a holy zeal for God, or that his impatience is really spiritual earnestness, or that his slothfulness is a holy caution.
The "flesh" or sinful nature takes upon itself many plausible guises, and those carnal enemies which are actually very near to us-yea, a part of our very selves-often pretend to have come from "a far country" (Luke 19:12), that is, from heaven itself, just as the Gibeonites presented themselves before Israel as having come from a great distance. In other words, what we sometimes regard as heavenly graces are nothing but our native corruptions dressed up to deceive us. Particularly is this the case with mock humility and lowliness. The Gibeonites appeared not in the attractive apparel of purple and fine linen, but in rags and tatters! Likewise will our very pride take on a deceptively modest appearance and pose. One may, from the teaching of God's Word, be intellectually convinced of the total depravity of man, yea, be thoroughly persuaded of his own sinfulness and unworthiness, without his heart being in the least affected and bowed in contrition before God. He may even imagine that he has made considerable progress in the work of mortification, and become complacent in the belief that he is increasingly "denying ungodly and worldly lusts," and perceive not that such complacence is a sure sign that pride is at work.
Oh, how powerful and terrible is the "deceitfulness of sin" (Heb. 3:13). If Joshua himself was imposed upon by these hypocritical Canaanites, how carefully and cautiously do we need to carry ourselves, and seek to profit from this incident. Make no mistake here, my reader: the real Christian has many "Gibeonites" within his own breast to contend with! In addition to what has been pointed out above, let us add that one may be not only absorbed with his good works, but even well pleased with the knowledge and sense which he has of his own corruptions. Truly. "the heart is deceitful above all things." Who can know it? Yet if we be sincere and diligent in examining ourselves, in comparing the workings of our hearts with the searching and holy teachings of God's Word, daily viewing ourselves in its mirror, we shall perceive more of its "wiliness." True humility is never engaged with itself, still less is it pleased therewith; but rather mourns over its paucity and the constant opposition produced by the workings of pride. True humility delivers from self-importance and self-exaltation, and keeps us from posing as "ambassadors"-wanting to have the pre-eminence.
The Gibeonites
In our last we dwelt upon the twofold reaction of the Canaanites to the notable victories which the Lord gave Israel at Jericho and Ai, namely the determination of the kings to employ massed force (Josh. 9:1, 2), and the deception which the Gibeonites practiced upon them (Josh. 9:3-6), which illustrates the dual character in which Satan opposes the people of God and the methods he employs therein-as the roaring lion seeking to devour, as the subtle serpent using guile. Both Scriptural and ecclesiastical history demonstrate that the latter is far more dangerous and successful than the former. When open persecution fails either to exterminate or intimidate the faithful, Satan resorts to his secret wiles, which only too often corrupt their testimony. Nor is the reason for this hard to discover. Not only is the former method much more easily detected, but fierce opposition casts believers upon the Lord for enabling strength and fortitude, and thus proves a blessing in disguise to them, whereas they are very apt to be less on their guard against Satan's sly artifices, and if pride persuades them that they are too well established in the Truth to be misled by error or taken in by hypocrites, they more easily fall victims of his snares.
What has just been pointed out receives forceful exemplification in the incident we are pondering. By God's enablement Joshua and his men made short work of the combined efforts of the kings and their vast armies (Josh. 11:1-12), but, as 2 Samuel 21:1, shows, the descendants of these Gibeonites were long a thorn in Israel's side. But the fault was entirely their own: due (as we shall see) to their unwatchfulness and self-sufficiency. It was a solemn example of that which our Lord had in mind when He said, "The kingdom of heaven is likened unto a man which sowed good seed in his field, but while men slept, his enemy came and sowed tares among the wheat" (Matthew 13:24, 25). In His interpretation, Christ stated that "the good seed are the children of the kingdom, but the tares are the children of the wicked one" (v. 38). That is precisely what happened here. Let it be carefully noted that the enemy did not introduce among the wheat darnel or thistles, but "tares," which are a spurious imitation of the wheat, and so closely alike in appearance that the one cannot be distinguished from the other until the time of harvest. So these Gibeonites came not in their true characters, but posed as those who had come from a far country.
As stated in our last, a threefold view may be taken of these Gibeonites. First, as the world extending its patronage to corporate Christianity, seeking to destroy its distinctive testimony and heavenly character by an amalgamation with the state. In the light of that severe indictment, "Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?" (James 4:4), we see that the proposal for such an unholy alliance and glaring infidelity unto God must be promptly refused Second, as hypocrites applying for membership in the local church. In view of the Divine prohibition, "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel?" (2 Cor. 6:14, 15), how it behooves each Christian assembly to examine prayerfully and carefully the qualifications of each one seeking fellowship therewith! Third as our evil lusts pretending to be what they are not, to have undergone a change for the better, so that they would fain persuade the unguarded that they are to be numbered among his graces. That which we are now to consider shows how inexcusable is our being imposed upon.
"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 yea league with us" (Josh. 9:6). Incidentally, this reference to Gilgal makes it clear that Israel had made the long journey unto Ebal (Josh. 8:30) for the express purpose of obeying the Lord's injunction in Deuteronomy 27:4, 5, etc., that they remained there but a short time, and then returned to their original camp. But there is far more in it than that: the fact that Israel succumbed to this temptation at this particular place rendered their failure the more inexcusable. That will be evident from the sequel. "Gilgal" is mentioned for the first time in our book at Joshua 5:9, and there we learn that it was the place where "the reproach of Egypt" was rolled away, when the male members of that new generation were circumcised. In other words, it was there that they received the outward mark and sign that they were separated from all other nations in covenant relation with Jehovah (Gen. 17:9, 10), set apart to His service. It was also the place where they "kept the Passover" (Josh. 5:10), for it is only those who submit to God's ordinances and walk according to His precepts who can really enjoy communion with Him.
What has just been pointed out shows the need for looking up the marginal references of each passage, and seeking to ascertain the meaning of the proper nouns in Scripture-if we are too dilatory or in too much of a hurry to do so, we are sure to be the losers. It also supplies the key to the more specific typical signification of this incident. Circumcision connoted dedication unto God and was the Old Testament's figure of mortifying the lusts of the flesh (Jer. 4:4; Deuteronomy 10:16)-the two things which Satan hates in the Lord's people above everything else and which he opposes at every turn, for they are what distinguish them from the world, and promote God's glory. That which the Devil is most anxious to destroy is the testimony of the saints as a peculiar people, devoted unto God, walking with Him in separation from the ungodly (Rom. 12:1, 2). They are to conduct themselves as "strangers and pilgrims" (1 Pet. 2:11) in this scene. Through Balaam Jehovah had declared "the people shall dwell alone, and shall not be reckoned among the nations" (Num. 23:9, and cf. Deuteronomy 33:28). Through these Gibeonites-for it is ever his way to use human instruments (his "ministers-2 Corinthians 11:14, 15)-the enemy was making an attack upon Israel's consecration, inducing them to ignore God's injunction of separation by a union with the heathen.
Thus, in the light of the special theme of Joshua, the outstanding lesson for us here is that a vital aspect of the believer's spiritual warfare consists of the imperative need for maintaining his consecration to God and persevering with the work of mortification, ever being on the alert against the wiles of the Devil to hinder him therein. But more: he must be on his most diligent guard against the workings of pride while engaged in this very work. That also is clearly implied in this incident. After their arduous journey to Ebal and full obedience to God there, they had returned to Gilgal, yet it was here they suffered themselves to be deceived by the craft of Satan! Alas, how deceitful are our hearts! How prone we are to be elated with the very things Divine grace works in and through us. If we are gratified with o or consecration, pleased with our self-denial, puffed up with our obedience, or proud of our prayerfulness and increasing dependence upon God, we are headed for disaster. "Pride goeth before destruction, and a haughty spirit before a fall" (Prov. 16:18), and pride was certainly at work in Israel at this time. Oh, how much we need to heed these injunctions. "Be not high minded, but fear" (Rom. 11:20) and "rejoice with trembling" (Ps. 2:11)!
It is true that God had said unto Israel, "When thou comest nigh unto a city to fight against 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 they shall serve thee" (Deut. 20:10, 11)-a passage which must be kept in mind when reading Deuteronomy 20:16, 17, and one which shows that even here, in holy wrath, God "remembered mercy." But that was an entirely different matter from what is now before us. There was nothing whatever in the case of these Gibeonites which justified Joshua in ignoring the plain injunction, "Take heed to thyself lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee" (Ex. 34:13). There is nothing that the Lord abominates more than unholy mixtures. "Thou shalt not sow thy vineyard with divers seeds... thou shalt not plough with an ox and an ass together... thou shalt not wear a garment of divers sorts, as of woolen and linen together" (Deut. 22:9-11) plainly states the principle, and Revelation 3:15, 16, demonstrates His abhorrence of our repudiation of the same, for "Laodiceanism" is a union between the world and the professing Church.
"And the men of Israel said unto the Hivites, Peradventure ye dwell among us, and how shall we make a league with you?" (v. 7). No doubt it was the responsible heads of the congregation who took the lead in making answer to these disguised Canaanites, who had come with the express purpose of telling lies, to tempt the people of God and lead them into sin. Three things are evident from their words. First, they were well instructed in the Law, for they realized it would be wrong to accede to this suggestion. Second, they were then occupying the ground of faith: "dwell among us was as though the whole of Canaan was already in their possession! Third, they did not immediately and impulsively grant their request, but voiced the language of distrust. It is those very things which made the sequel graver. It pays to be wary, yea, suspicious of impostors, if we are not to be deceived by glib tongues. "Put not your trust in princes" (Ps. 146:3), and in a day like ours, "Take ye heed every one of his neighbor, and trust ye not in any brother" (Jer. 9:4). We are sure to suffer if we disregard such warnings.
The careful reader will have observed that these "inhabitants of Gibeon" (v. 3) are designated "Hivites" in verse 7, and, assured that there is nothing superfluous in Holy Writ, he will endeavor to ascertain why this detail has been placed on record. It cannot be without reason and significance that the Spirit has here told us that these deceivers belong to the Hivites, and therefore it is our duty to discover His design therein. That may require a little trouble on our part (for the meaning of much in the Word is withheld from those who fail to search it diligently), but if it serves to cast light on this incident, it is worth it. The only way to discover the Spirit's design is to use the concordance and look up other passages, particularly in the earlier books, where "the Hivites" are mentioned. Nor have we far to seek. In Genesis 34: we learn how the sons of Jacob answered Shechem and his father (who was a "Hivite"-verse 2) "deceitfully" verse 13), and by a treacherous ruse succeeded in slaying them and spoiling their city (vv. 14-29). Here then was the biter bit: the descendants of those who had so wickedly deceived the Hivites were now in turn deceived by them!
In the preceding article we called attention to the fact that while the terror of the Lord had not fallen upon the kings of Joshua 9:1, yet it had upon the Gibeonites, and that while we may behold therein an illustration of His sovereignty, who makes one to differ from another as He pleases, yet He acts not capriciously therein. Let us now amplify that statement. There was nothing arbitrary in the Lord's dealing with these Hivites, rather was He treating with them according to the principles of His government. Though at times His mills grind slowly, yet none the less surely. Centuries previously the sons of Jacob had wickedly tricked the Gibeonites, and now God suffered their descendants to reap the consequences of such deception. Thus what is here before us is a clear case of what is termed "poetic justice." But though God was righteous in permitting Israel to be imposed upon, that in no wise interfered with their accountability or excused their slackness. Joshua and the princes of the congregation acted quite freely, and, as verse 14 clearly intimates, were to blame because they sought not directions from the Lord. God's Word, and not His secret will, is the rule of our responsibility.
"And they said unto Joshua, We are thy servants" (v. 8). This was the language of deference, signifying inferiority and expressing their willingness to perform any tasks assigned them. That was the bait to entrap Israel: We can be useful and do the rough work for you. But Joshua was not satisfied with their indefinite statement. He was on his guard, but not sufficiently so. "And Joshua said unto them, Who are ye? and front whence come ye?" It was at this very point that he failed. Instead of conferring with them he should have gone apart and sought counsel from the Lord (v. 14). He was evidently in doubt, and "whatsoever is not of faith, is sin" (Rom. 14:23). Even the wisdom of this world warns us, "When in doubt, do nothing." But the Word of God proffers the believer far better advice than that: "If any of you lack wisdom, let him ask of God, that giveth liberally to all" (Jam. 1:5). It is always the height of folly for us to parley with the enemy. Moreover, in thus interrogating them Joshua was but tempting these Gibeonites to tell further lies! Remember that, my reader, and go very slow in asking souls, "Are you saved?" or "How did you like the magazine I loaned you?" lest you be guilty of giving occasion to your friend (in order to "save his face") to utter a falsehood.
"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, and all that He did to the two kings of the Amorites that were beyond Jordan, to Sihon king of Heshbon and to Og king of Bashan, which was at Ashtaroth" (vv. 9, 10). The Gibeonites had already lied unto the princes of Israel (v. 6 and cf. 15), and now that the further questioning of Joshua had given them an opportunity to declare their true characters, they only used it for an occasion to add to their guilt. Originally they had stated, "We be come from a far country" (v. 6), now they said, "From a very far country," illustrating the solemn fact that one lie generally leads to another and still worse one. How earnestly we need to pray, Remove from me the way of lying" (Ps. 119:29)! It is very humiliating but salutary to note that the Lord deemed it requisite to enjoin His own children, "Wherefore putting away lying, speak every man truth with his neighbor" (Eph. 4:25). Exaggerating is lying, so also is the making of promises which we have no real intention of keeping. Do you really mean it when you say to certain ones, "I am so glad to meet you"? We may act a lie as well as utter one.
A careful examination of the tale told to Joshua by these Gibeonites reveals how everything in it was designed to appeal unto Israel's pride. First, they claimed to have come from a very far country, which was to flatter Joshua that he was now being courted by those from so great a distance. That very feature was part of the temptation which fanned the egotism of Hezekiah and led to his undoing, for he was "glad" when the king of Babylon made friendly overtures unto him, and showed his messengers all his treasures, for when God's servant took him to task, he said: "They are come from a far country unto me" (Isa. 39:3). Beware, my reader, of all those who fawn upon you, and remember that "the Lord shall cut off all flattering lips" (Ps. 12:3). Second, their repeated "thy servants" emphasized their readiness to take an inferior and subordinate place, and be subservient to Israel. Third, they intimated that so great was the fame of Joshua's God that, even so remotely situate, they had "heard" of His wondrous works. This too was said for the purpose of ingratiating themselves with Joshua, as though they too desired to come under Jehovah's protection.
One Hebrew scholar tells us that their words "From a very far country are thy servants come because of the name of the Lord thy God" may be translated "unto the name of the Lord thy God": that is, willing to be proselytes to Judaism, desirous of embracing Israel's religion-the added "for we have heard the fame of Him" seems to confirm that rendering, and thus a strong appeal was thereby made to Israel's piety. They appeared to be deeply impressed by the wonders which God had wrought, and therefore sought friendship with Israel. For this purpose they had undertaken a very fatiguing journey, which evidenced their willingness to be tributary unto them. Their story had been carefully thought out and was "all of a piece," for while they made reference to their knowledge of what Jehovah had done in Egypt and to the kings of the Amorites, they were careful to make no mention, of the supernatural crossing of the Jordan, nor of Israel's recent victories at Jericho and Ai-for tidings of them would not yet have reached "a very far country"! Thus we are shown how far hypocrites will go in order to gain the friendship of God's people.