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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 13.1-Victory at Gibeon 10:1-43
Other Subjects in this Topic:
Gleanings In Joshua
13. Victory At Gibeon
Joshua 10:1-43
Peacemaking
As its opening verse shows, the tenth of Joshua is closely connected with chapters 6, 8, and 9, and this needs to be duly heeded by us if we are to discover and appropriate the spiritual lessons which it has for the Lord's people today--which should ever be one of our principal quests when reading God's Word. In chapters 6 and 8, we have an account of Israel's conquest of the cities of Jericho and Ai, but in the ninth something quite different is presented. Following the fighting at Ai there came a lull, and the capitulation of the Gibeonites unto Israel without any strenuous efforts on the part of the latter. It is often thus in the experience of Christians. When they have been particularly active in engaging the enemy and a notable victory has been obtained, the Lord grants a brief season of rest and comparative quietness. Yet they are not to conclude therefrom that the hardest part of their conflict is now over, so that it is safe for them to relax a little. What we are about to ponder indicates the contrary, and warns us that Satan does not readily admit defeat. Not only was Israel's warfare far from being ended, but a more determined and concerted resistance was to be encountered. Instead of having to meet the force of a single king, the massed armies of five of them had now to be defeated. The same thing appears in the history of our Savior: the farther His gracious ministry proceeded, the greater and fiercer the opposition reel with. Sufficient for the disciple to be as his Master.
Proceeding from the general to the particular, we observe that the opening verses of Joshua 10 confirm the typical application which we made of the concluding portion of the preceding chapter. At the close of our last we pointed out that what is there recorded of the Gibeonites adumbrated sinners surrendering themselves unto Christ, or, to use an expression which was freely employed by the Puritans, their "making peace with God." More recently, some have taken decided exception to that expression. It is affirmed that the sinner can do nothing whatever to make peace with God, and that it is quite unnecessary for him to essay doing so, seeing that Christ has "made peace through the blood of His cross. But that is to confound things which differ, confusing what Christ purchased, and when the same is actually applied unto us. The question-and a most important one too-is, What does God require from the sinner in order for him to become a personal partaker of the benefits of that legal "peace" which Christ made with God? To which some make answer, Nothing but faith-simply believing that Christ has fully atoned for all our sins and relying upon the sufficiency of His sacrifice. But that is only half the answer, the second half, for it leaves out an essential requirement which must precede believing.
"Repent ye, and believe the Gospel" (Mark 1:15), "Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). It is very clear from these passages that repentance is as necessary as faith. Nay, we go farther, and declare that an impenitent heart is incapable of exercising a saving faith. Christ complained to Israel's leaders, "Ye repented not afterward, that ye might believe in him" (Matthew 21:32)-they responded not to the ministry of His forerunner because they had no realization of their sinful and lost condition. Those "dispensationalists" who state that repentance is required only of the Jews evince their ignorance of the most elementary truths of Scripture, for in "the great commission" Christ ordered His servants "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem" (Luke 24:47), and His apostle announced that God "now [in this Christian era!] commandeth all men everywhere to repent" (Acts 17:30). Of course He does, for such a call is the pressing of His holy claims upon those who have ignored the same-who have disregarded His authority, slighted His law, and lived entirely to please themselves. It is because so little repentance has been preached that Christendom is now crowded with empty professors.
Repentance is a taking sides with God against myself. It is the laying aside of my awful enmity against Him. It is the privative side of conversion, for there must be a turning from something before there can be a turning unto God. Repentance consists of a holy horror and hatred of sin, a complete heart-forsaking of it, a sincere confessing of it unto God. True repentance is always accompanied by a deep longing and a genuine determination to abandon that coarse which is displeasing to God. It is impossible, in the very nature of the case, that a soul could seek God's pardon with any honesty while he continued to defy Him and persist in what He forbids. Thus, repentance is the sinner's making his peace with God-the throwing down of the weapons of his rebellion, ceasing his warfare against Him. Nor is there anything in the least degree "legalistic" or meritorious about this, for repentance or making peace with God neither atones for our vile misconduct of the past nor moves God to be gracious unto us. Repentance no more purchases salvation than does faith, yet the one is as indispensable as the other. The wicked is required to "forsake his way . . . and return unto the Lord" before He will have mercy upon him and abundantly pardon (Isa. 55:7, and cf. 1 Kings 8:47-50; Acts 3:19).
"Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel and were among them; that they feared greatly" (Josh. 10:1, 2). Once more we would note the very varied effects upon different ones of what they had "heard" of Israel's exploits, and how some of them attributed their successes unto Jehovah, while others did not so. Rahab (Josh. 2:9-11) and the Gibeonites (Josh. 9:9) were examples of the former, and the kings of Joshua 9:1, and this Adonizedek of the latter. The king of Jerusalem, despite his high-sounding name, gave God no place in his thoughts; yet he was thoroughly alarmed at Israel's progress. His fear was cumulative. He was rendered uneasy at the tidings of Jericho's overthrow, still more so at the news of the destruction of Ai; but when he and his subjects learned of the Gibeonites having concluded a league of peace with Joshua, "they feared greatly"-most probably because he had counted on their considerable support in resisting these aggressors.
We would also attentively heed the Spirit's emphasis here on the time-mark: "It came to pass, when Adonizedek . . . heard." There is nothing meaningless or superfluous in the Scriptures, and it is by noting such a detail as this that we often obtain the key which opens to us the spiritual significance of what follows. In this instance the immediate sequel was the banding together of four others with the king of Jerusalem against Gibeon, and in the light of the closing verses of chapter 9, the typical force of this is not difficult to perceive. It is when sinners renounce the service of their former master, and the friendship of the world, in order to make their peace with God and join interests with His people, that they must be prepared to encounter persecution from the ungodly. That is why the Saviour bade all would-be disciples of His to sit down first and "count the cost" (Luke 14:28-33), and His servant warned believers, "Marvel not, my brethren, if the world hate you" (1 John 3:13). In Adonizedek's determination to slay the Gibeonites we have adumbrated the inveterate enmity of the serpent against the Redeemer's "seed" Previously, while Satan keepeth his palace, "his goods are in peace" (Luke 11:21), but when he loses any of his captives, his rage against them knows no bounds.
Ere passing on let us ponder one other detail in our opening verse, namely Israel's "utter destruction" of Jericho and Ai, for a most important lesson is inculcated by that adjective. In its application to the spiritual warfare of the Christian it tells us that we must be ruthlessly thorough in the work of mortification. No half measures are to be taken against the things which hinder the present possession Of our heritage. There must be no compromising with our lusts, no trifling with temptation, no flirting with the world. True, inward corruptions will strongly resist our onslaughts upon them, as the men of Ai did when Israel came against it. For a time the king of Ai had the better of the contest, so that Israel were dismayed; but they did not abandon the fight, instead they humbled themselves before the Lord, and He graciously undertook for them. Not that they were released from the discharge of their responsibilities, so that they could passively witness His operations on their behalf. No, indeed. They were required to perform their duty and employ different tactics. Accordingly, as they implicitly followed His instruction, the Lord prospered them and Ai was utterly destroyed": in other words, complete victory was theirs.
But the overthrowing and destroying of Ai proved to be neither an easy nor a pleasant task to Israel, for in the course thereof they passed through both a humiliating and distressing experience. So it is in that work of unsparing mortification to which the Christian is called. Our Lord likened it unto the plucking out of a right eye and the cutting off of a right hand (Matthew 5:29, 30). By such language He intimated the difficulty and severity of the work He has assigned us. The "eye" represents that which is dearest to the natural man, and the "hand" what is the most useful to him. The plucking out of the one and the cutting off of the other signify that we are to exercise the most rigorous denying of self, that however precious an idol or profitable any unrighteous course may be unto the carnal nature, they must be sacrificed for Christ's sake. No matter how unwelcome it proves to the flesh, its lusts are not to be spared; for unless they be brought into subjection to God, the soul is gravely imperiled. By Divine grace this difficult task is not impossible. The "utter destruction" of Ai, then, is recorded both for our emulation and for our encouragement. Yet remember that, though a brief lull may follow such a victory, the surrender of our remaining enemies is not to be looked for; rather must we expect a yet more determined resistance from them, seeking to prevent any further spiritual advance by us.
"They feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty" (v. 2). We believe the Holy Spirit's design in giving us these particulars about the Gibeonites was at least threefold: to magnify the grace of God in subduing them unto Himself, to account for the subsequent actions of Adonizedek, and to cast light upon the typical significance of the sequel. In view of what we are here told about the Gibeonites, it is the more remarkable that they had not only made peaceful overtures unto Joshua, but had offered no demur at taking upon them the yoke of servitude and becoming hewers of wood and drawers of water unto Israel. Therein we should discern a people, hostile to Him by nature, "made willing" in the day of God's power, and the might of His grace in bringing them to submit readily to the most exacting and pride-abasing terms. Such is the nature of the miracle of conversion in every case: the slaying of man's awful enmity against God, the humbling of his haughty heart, the bending of his stubborn will, the bringing of hint to a complete surrender unto the lordship of Christ, making him an "obedient child" (1 Pet. 1:14).
"They feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty" (v. 2). Gibeon was not only a formidable frontier town but also the capital of that section, and such a city and territory yielding so tamely to Israel much alarmed the king of Jerusalem. Not only had he lost what he probably counted upon as being a powerful ally, but he feared that other cities would follow suit, so that he now began to tremble for his own skin. If so powerful a people had capitulated without striking a blow, who could be expected to take a resolute stand against Joshua and his men? Not only was he much alarmed, but greatly chagrined and incensed against the Gibeonites, and so resolved upon their destruction (vv. 4, 5), which indicates the third design of the Spirit here. The "greater" the trophy which grace secures for Christ, the more "royal" his status, the fiercer will be the opposition which he meets with from his enemies. That is why those whom the Lord makes the ministers of His Gospel are the chief marks of Satan's malice. But let them not be dismayed thereby. Not only is it a high honor to suffer for Christ's sake, but the opposition a faithful preacher encounters is a good sign that God is using him to make inroads into the Devil's kingdom.
"Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachich. and unto Debit king of Eglon, saying, Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel" (vv. 3, 4). It will be remembered that the Canaanitish kings whose territories lay farther to the north and the west had previously decided to federate themselves against Israel (Josh. 9:2), and by this time would probably be engaged in mustering their forces for a combined assault upon them. But the tidings of Gibeon's alliance with Joshua so intimidated and enraged these five kings, whose cities were nearer the point which Israel had then reached, that they decided to anticipate the plan of their remoter fellows by falling upon Gibeon. It is likely that the king of Jerusalem reckoned upon Joshua having his hands so full in making his arrangements and deploying his forces to meet the impending attack of the northern anti western armies of the Canaanites that he would be unable to come to the relief of the Gibeonites. It therefore appeared to be a favorable opportunity and a safe venture for these five kings to fall upon those whom they regarded as their renegade countrymen; yet in so doing they but accelerated their own destruction.
Verse 2 opens by saving, "That they feared greatly," yet the preceding verse mentions no one save the king of Jerusalem, and so we would expect it to read that "he feared greatly." While it is likely that the plural number is designed to include his subjects, it is also highly probable that the "they" looks forward to the four kings mentioned in the next verse, and it intimates why they were willing to respond to Adonizedek's call. Thus we behold again how widespread was the terror inspired by the news of Israel's victories. Not only was this a further fulfillment of what the Lord had announced in Exodus 23:27, and Deuteronomy 11:25, but we may perceive therein a shadowing forth of what takes place under the proclamation of the Gospel. As we pointed out above, the hearing of what the mighty arm of Jehovah had wrought reacted very differently in them than in others. There was the same opportunity for rhose kings to make their peace with Joshua as the Gibeonites had. and their fatal refusal to do so supplies a solemn illustration of the fact that the Gospel is "the savor of life unto life" to those who believe and are saved, but" the savor of death unto death" to those who reject it and are lost (2 Cor. 2:15, 16). Nor is fear sufficient to move a sinner to throw down the weapons of his warfare against God, as appears not only from the case before us, but also from that of Pharaoh and of Felix who "trembled" as he listened to Paul speaking on "judgment to come" (Acts 24:25).
Not only was Adonizedek unwilling to humble himself and make peace with Joshua, but he was determined that none of his near neighbors should do so, and in his persuading them to follow his policy we have a sad instance of a strong character being able to influence others to evil. To be a personal transgressor is bad enough, but to be a ringleader in wickedness evinces a high degree of depravity and is doubly damnable. Adonizedek's "Come up unto me, and help me" is to be understood in the light of "that we may smite Gibeon," thereby signifying that it was a duty devolving equally upon all of them. At first one wonders what they thought would be gained by such a course: would it not be more prudent to husband their forces for self-defense when the army of Joshua should invade their section? Probably their purpose was to make an object lesson of Gibeon and thereby intimidate other cities from following their example. But the inspiring motive which prompted the prime mover is clearly seen in the ground of his appeal unto his fellows: "For it [Gibeon] hath made peace with Joshua and with Israel," and as the closing words of verse 1 add, "and were among them." Thus it was something more than an instinct of self-preservation which moved them to act, namely a malignant spirit against those who had united themselves with the people of God. Thereby they had alienated themselves from their original associates and evoked their wrath.
Declaration of War
The typical teaching of the Old Testament is one of its most striking and blessed features. It not only demonstrates the Divine authorship thereof, by causing the shadows to outline so accurately the coming substance, but supplies valuable instruction for the student of the New. We are sometimes reminded that "In the Old Testament the New is contained, and in the New Testament the Old is explained," but there is a danger lest we draw the inference that the latter has largely displaced the former. This is so far from being the case that the former casts considerable light on the latter, and supplies the keys which unlock many of its details. Rather are the two Testaments like the two eyes of our body-both necessary in order to complete vision, the one complementing the other. Not only are we largely dependent upon the prophets for an understanding of the predictions made by Christ and through His apostles, not only is there much in the historical books which supplies vivid illustrations and exemplifications of the practical teaching and precepts of the Epistles, but the ordinances and ceremonies of Judaism foreshadowed and help to open unto us many aspects of Gospel truth. We have sought to give prominence to this in our progress through the book of Joshua, showing that in numerous ways its central character prefigured the Lord Jesus, that Israel's experiences in the conquest of Canaan adumbrated the Christian's spiritual warfare, and that both solemn and precious evangelical pictures arc to be found therein.
During the past century there were those who rendered a valuable service unto Christendom by the stress they laid upon the importance and worth of the Old Testament types, and how that many incidents recorded in its historical books set forth "the way of salvation." Yet it is much to be regretted that they were so partial in their selection, and that their emphases on certain particular aspects of the way of salvation were often so disproportionate. It is indeed blessed to point out how that Rahab was delivered from destruction and obtained a place among the people of God by the exercise of faith, and how that the Cities of Refuge are a blessed representation of that security which is to be found in Christ for those who are pursued by the Law; but it is equally striking to behold, and necessary to insist on if the balance of truth is to be preserved, that the Gibeonites making peace with Joshua provides just as real and striking a "Gospel picture" as do the former. There are some of the types which more especially magnify the grace of God; there are others which exemplify His holiness. In the one is displayed His benevolent overtures; in the other, the claims of His righteousness. Sometimes it is the freeness of the Divine mercy which is stressed, at others the responsibility of the sinner is pressed.
Those who have read critically our last six articles on the Gibeonites (Josh. 9) may have concluded that we were guilty of contradicting ourselves, for we began by viewing them as illustrating the character and conduct of empty professors and hypocrites applying for union with God's people, yet ended by regarding them as types of repentant sinners coming to Christ and making their peace with God. It was not a case of our forgetting what we had first pointed out, nor is there anything inconsistent therewith in our latter remarks. There is a fullness in God's Word which pertains not to the writings of men, and many and varied are the "applications" which may be legitimately made of a single passage in it. In Genesis 22. Isaac is first a type of Christ, in his subjection to his father's will and his readiness to be offered in sacrifice; but later he is a figure of the sinner-the ram taking his place and dying in his stead! From Exodus 16 many striking comparisons can be drawn between the manna and Christ as the bread of life, yet in John 6 we find Him making some very definite contrasts between them. Some of the characters in Scripture portray both the unsaved and backslidden believers, nor is there anything incongruous in their so doing. So it is with the Gibeonites: they need to be regarded in two different relations, in accordance with the marked change in their early and later conduct.
We must distinguish between the Gibeonites as they were moved by Satan to act dishonestly and tempt Israel and as they were subsequently moved by the Holy Spirit to surrender unto Joshua and made willing to take his yoke upon them. In his natural condition the sinner is a hypocrite, and even when he is brought sincerely to seek after Christ not a little carnality is mingled with his efforts. There is a very marked difference to be observed between the wily conduct of the Gibeonites in Joshua 9:3-6, and their frankness and meekness in Joshua 9:24, 25, and equally so should there be between the "applications" which the expositor makes of them. What follows in chapter 10 confirms the accommodation we made of the closing verses of chapter 9. No sooner had the Gibeonites made their peace with Joshua than the rage of the enemy was stirred against them. Thus it is in the experience of a saved sinner. If he be truly converted-gives Christ His rightful place in his heart and life, making a thorough break from the world-it is not long before he discovers that so far from his former companions congratulating him, or being ready to emulate him, they now turn against him and become antagonistic, persecuting him in some form or other, seeking to bring about his downfall rather than encourage him.
But we must take a yet closer look at those who opposed the Gibeonites. Five kings of the Amorites combined together to destroy them: they were not only fellow Canaanites but close neighbors. Thus we regard them as something more than a figure of the Christian's foes in general, namely a pointing more definitely to those whom, at first, he does not suspect of being inimical to him. When a young convert has broken from the ungodly he is more or less prepared for the enmity of the profane world, but not so of the professing world: rather does he expect that those who bear the name of Christ will he his friends. Alas, he has to discover (in principle at least, and often literally) that "a man's enemies are the men of his own house" (Mic. 7:6)-quoted by our Savior in Matthew 10:36. This is yet another lesson that the Christian has to learn in connection with his spiritual warfare, and a particularly painful one it is. But sufficient for the disciple to be as his Master, for we are told of our Lord that "neither did His brethren believe in Him" (John 7:5) and that His kinsmen regarded Him as crazy, saying "He is beside Himself" (Mark 3:21); while it was one of His apostles who betrayed Him.
What has just been pointed out was clearly adumbrated by those who assailed the Gibeonites. First, as already remarked, they were near neighbors, fellow Canaanites. Second, they dwelt in the mountains (Josh. 10:6), and it is ever to be borne in mind that there are no meaningless details in God's Word. To inform us that these kings resided in the mountains is only another way of saying that they occupied high ground, that theirs was an elevated position. Sad to say, it is often those who hold a similar place in the religious realm who are the least friendly toward the Lord's little ones. Desiring to have the pre-eminence, they are merciless unto any who refuse to be subject to them-as the Sanhedrin hounded Christ to death and forbade His ambassadors to preach in His name. The mountains are also a symbol of pride (Isa. 40:4) with which every Diotrephes is filled (3 John). Third, the same feature appears again in the high-sounding names of these kings (Josh. 10:3), for Adonizedek, the prime mover, means "lord of righteousness"; Hoham, "Jah (God) protects"; Piram, "wild" or "fierce"; Japhia, "high" or "elevated"; Debit, "speaker" -suitable cognomens for pretentious professors!
Adonizedek, the king of Jerusalem, sent a message unto the four kings saying: "Come up unto me, and help me, that we may smite Gibeon" (Josh. 10:4). Very soon after the Gibeonites had entered into their friendly league with Israel they found the most powerful forces of southern Canaan arrayed against them. They had done them no wrong, but rather had shown their fellows the wisest and best course to adopt. Yet this was the very thing which the arch-conspirator most dreaded (vv. 1, 2). Incidentally, we may note how, at that early date, Jerusalem exerted more or less of a dominating influence in the land of Palestine, for not only was it its king who took the lead in this movement, but his city was to be the gathering center for the others. Yet apparently he had not sufficient confidence in his own forces to act alone, so sought the cooperation of four of his fellows. Had it been merely a matter of coming to his aid, it is to be doubted whether they would have responded, for they were more or less rivals. Human nature and tribal bigotry being the same then as now, it would be self-interest which moved them to accede, and since Gibeon was "as one of the royal cities" (v. 2) they coveted a share of its spoils.
But let us observe next the ground of Adonizedek's appeal unto his fellows: "for it hath made peace with Joshua and with the children of Israel" (v. 4). That which so incensed him was their union with the people of God. It is to be duly noted that this is the third time their "making peace" is mentioned (Josh. 9:15; 10:1), and the setting in which the phrase occurs leaves us in no doubt as to its precise import. It connotes a change of relationship and the complete reversal of the old order of life. Spiritually speaking, it is our response to the Gospel call "be ye reconciled to God" (2 Cor. 5:20)-cease your enmity against Him. The very expression occurs in "Let him take hold of My strength, that he may make peace with Me" (Isa. 27:5). It is a complete surrendering of ourselves unto God. It is identical with conversion, which is a thorough right-about-face. Genuine repentance is always accompanied by reformation of conduct. The wicked must abandon his course of self-will and self-pleasing and "return unto the Lord" (from whom he departed in Adam's apostasy) if his sins are to be pardoned (Isa. 55:7, and compare Prov. 28:13).
The Scriptures are full of what is deliberately and fatally omitted from the false "evangelism" of our day, which blatantly announces that nothing is required from the sinner except faith in Christ. But an impenitent heart cannot savingly believe, nor is there any forgiveness for those who are determined to continue in a course of carnality and worldliness. "Put away the strange Gods which are among you, and incline your heart unto the Lord God" (Josh. 24:23)-idols must be abandoned before He can be loved and served. Repent ye therefore, and be converted is the Divine demand. Observe well what immediately follows: "that your sins may be blotted out" (Acts 3:19.). The same order occurs again in Mark 4:12: "Lest at any time they should [1] be converted, and [2] their sins should be forgiven them." That is the order of human responsibility. "We . . . preach unto you that ye should [1] turn from these vanities [2] unto the living God" (Acts 14:15). Again, Paul declared that his business was to turn men "from darkness to light, and from the power of Satan unto God" (Acts 26:18), and note well that precedes "that they may receive forgiveness of sins." Likewise must a Christian cast off the works of darkness" ere he can "put on the armor of light" (Rom. 13:12).
"Therefore the five kings of the Amorites . . . gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it" (v. 5). That is set over against the "made peace" of the preceding verse, teaching us clearly that to make our peace with God signifies to cease fighting against Him. It also shows that, when we do so, those who are opposed to Him will turn against us, and that no matter how circumspectly we conduct ourselves. It is the desire of a Christian to live amicably with all men, but he soon has cause to say with the Psalmist, "I am for peace: but when I speak, they are for war" (Ps. 120:7). The enemies of the Lord will not leave alone those who wear His yoke and are joined to His people. In uniting with Israel the Gibeonites had alienated themselves from their heathen neighbors. The four kings offered no objection to Adonizedek's plan, but willingly made common cause in seeking the destruction of their fellows. What a sidelight that casts upon the character of the Canaanites! How it serves to demonstrate their fitness to be the objects of Jehovah's judgment! It is also to be noted that all of these five kings were Amorites, and these were the ancient enemies of God's people (Num. 21:21-23).
In those days it was not the custom of an invading army to make an immediate attack upon a city, but rather to surround it and weaken its inhabitants by a process of starvation-cutting them off from all further supplies from without. Ancient cities were surrounded by high and thick walls and protected by powerful gates, and to make a direct assault at first would prove a costly undertaking. Accordingly we read that the hosts of these kings "encamped before Gibeon." They were evidently quite sure of themselves and had no doubt of success. Probably they thought it unlikely that Joshua would go to the trouble of honoring his league with the Gibeonites, and, in any case, that the camp of Israel was too far distant for their fighting men to come up to the relief of the besieged city; and therefore that the task would prove a simple one. But like many others before and since, they were to prove that "the race is not to the swift, nor the battle to the strong" (Ecclesiastes 9:11). Like Pharaoh of old, these kings had left the Lord out of their reckoning! And they too discovered that nothing more surely provokes Him against evil-doers and hastens their destruction than for them to make war against those who have entered into a covenant with Him.
But why should God permit this unprovoked attack? Why did He suffer the Gibeonites to be so menaced? Since they had made their peace with Him, why did He not cause the rest of the Canaanites to be at peace with them? For a variety of reasons. First, to impress upon them their own origin. They too were "clay of the same lump," and in the evil conduct of their invading fellows they had a solemn reminder of what they were by nature. By this painful method the Lord was saying to them, "Wherefore remember, that ye being in time past Gentiles in the flesh . . . having no hope, and without God in the world" (Eph. 2:11, 12). It was naught but sovereign grace which made them differ from those who sought to slay them. It is a salutary exercise of heart for us to heed that Divine injunction, "look unto the rock whence ye are hewn, to the hole of the pit whence ye are digged" (Isa. 51:1). Such a look will remove pride from us; such a realization will keep us in our proper place-in the dust before God. The Gibeonites belonged to the same accursed race as these five kings, and it was only God's distinguishing mercy which prevented them from sharing their doom. Seek to remember that, Christian reader, when you are being persecuted by the world, and ask yourself who it is that has delivered you from being among the persecutors!
Many other answers may be returned to our question as to why God permitted the Gibeonites to face such a situation. It was to test their faith and make it evident unto them whether or not they now regretted the radical step they had recently taken. Would they tell themselves what fools they had been to antagonize their former companions, or were they prepared to endure afflictions for the Lord's sake? Those who heed Christ's exhortation to first sit down and "count the cost" before enlisting under His banner will not "think it strange" when the fiery trial comes upon them. Again, it was to make them realize that they were living in a hostile world, as sheep in the midst of wolves. Sooner or later each believer is made to prove that unwelcome fact. "Marvel not, my brethren, if the world hate you" (1 John 3:13). It did your Master, and the more faithful you be to Him the more fellowship will you have with His sufferings. Again, this trial was designed to cast them back the more upon the Lord: to wean them from any hankering they had to maintain communion with those who were strangers to Him. Finally, it afforded an opportunity to prove God's sufficiency: His compassion, fidelity. power.
And how did the Gibeonites react to the peril threatening them? They did not repudiate their alliance with Israel and apologize to Adonizedek for what he would regard as their perfidy. They did not put their trust in the strength of the city's walls; nor did they, on the other hand, regard their predicament as hopeless, and despairingly await their end. Instead, "the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us" (v. 6). Either they had advance tidings of the impending attack, and in order to save time dispatched messengers unto Joshua, or the cordon which their enemies had thrown around the city was not so complete as to prevent some of their number issuing forth on their mission. Very blessed is it to behold their conduct on this occasion. They appealed to the one who had recently shown them mercy and spared their lives. They had full confidence in him, neither questioning his willingness to come to their aid nor doubting his ability to rescue them.
In appealing to Joshua for help they disavowed their self-sufficiency. So far from proudly entertaining the idea that they were capable themselves of repulsing the enemy, they looked to Joshua for deliverance. Though by nature all the men of Gibeon were "mighty" (v. 2), they relied not on their own skill and valor, but humbled themselves by applying elsewhere for assistance. Note this well, dear reader, if you would be victorious in the fight of faith. Recognize that the forces confronting you are far too formidable for your own wisdom and might. Take the place of dependence and look to the antitypical Joshua. It is in conscious weakness that our strength lies (2 Cor. 12:10). There is no other way of becoming strong in the Lord and in the power of His might than by utterly discounting our own fancied competency. "To them that have no might He increaseth strength" (Isa. 40:29). On the other hand, woe is denounced on those who trust in chariots" (Isa. 31:1). Trust in the Lord and thou shalt not be confounded.
13. Victory At Gibeon
Joshua 10:1-43
Peacemaking
As its opening verse shows, the tenth of Joshua is closely connected with chapters 6, 8, and 9, and this needs to be duly heeded by us if we are to discover and appropriate the spiritual lessons which it has for the Lord's people today--which should ever be one of our principal quests when reading God's Word. In chapters 6 and 8, we have an account of Israel's conquest of the cities of Jericho and Ai, but in the ninth something quite different is presented. Following the fighting at Ai there came a lull, and the capitulation of the Gibeonites unto Israel without any strenuous efforts on the part of the latter. It is often thus in the experience of Christians. When they have been particularly active in engaging the enemy and a notable victory has been obtained, the Lord grants a brief season of rest and comparative quietness. Yet they are not to conclude therefrom that the hardest part of their conflict is now over, so that it is safe for them to relax a little. What we are about to ponder indicates the contrary, and warns us that Satan does not readily admit defeat. Not only was Israel's warfare far from being ended, but a more determined and concerted resistance was to be encountered. Instead of having to meet the force of a single king, the massed armies of five of them had now to be defeated. The same thing appears in the history of our Savior: the farther His gracious ministry proceeded, the greater and fiercer the opposition reel with. Sufficient for the disciple to be as his Master.
Proceeding from the general to the particular, we observe that the opening verses of Joshua 10 confirm the typical application which we made of the concluding portion of the preceding chapter. At the close of our last we pointed out that what is there recorded of the Gibeonites adumbrated sinners surrendering themselves unto Christ, or, to use an expression which was freely employed by the Puritans, their "making peace with God." More recently, some have taken decided exception to that expression. It is affirmed that the sinner can do nothing whatever to make peace with God, and that it is quite unnecessary for him to essay doing so, seeing that Christ has "made peace through the blood of His cross. But that is to confound things which differ, confusing what Christ purchased, and when the same is actually applied unto us. The question-and a most important one too-is, What does God require from the sinner in order for him to become a personal partaker of the benefits of that legal "peace" which Christ made with God? To which some make answer, Nothing but faith-simply believing that Christ has fully atoned for all our sins and relying upon the sufficiency of His sacrifice. But that is only half the answer, the second half, for it leaves out an essential requirement which must precede believing.
"Repent ye, and believe the Gospel" (Mark 1:15), "Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). It is very clear from these passages that repentance is as necessary as faith. Nay, we go farther, and declare that an impenitent heart is incapable of exercising a saving faith. Christ complained to Israel's leaders, "Ye repented not afterward, that ye might believe in him" (Matthew 21:32)-they responded not to the ministry of His forerunner because they had no realization of their sinful and lost condition. Those "dispensationalists" who state that repentance is required only of the Jews evince their ignorance of the most elementary truths of Scripture, for in "the great commission" Christ ordered His servants "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem" (Luke 24:47), and His apostle announced that God "now [in this Christian era!] commandeth all men everywhere to repent" (Acts 17:30). Of course He does, for such a call is the pressing of His holy claims upon those who have ignored the same-who have disregarded His authority, slighted His law, and lived entirely to please themselves. It is because so little repentance has been preached that Christendom is now crowded with empty professors.
Repentance is a taking sides with God against myself. It is the laying aside of my awful enmity against Him. It is the privative side of conversion, for there must be a turning from something before there can be a turning unto God. Repentance consists of a holy horror and hatred of sin, a complete heart-forsaking of it, a sincere confessing of it unto God. True repentance is always accompanied by a deep longing and a genuine determination to abandon that coarse which is displeasing to God. It is impossible, in the very nature of the case, that a soul could seek God's pardon with any honesty while he continued to defy Him and persist in what He forbids. Thus, repentance is the sinner's making his peace with God-the throwing down of the weapons of his rebellion, ceasing his warfare against Him. Nor is there anything in the least degree "legalistic" or meritorious about this, for repentance or making peace with God neither atones for our vile misconduct of the past nor moves God to be gracious unto us. Repentance no more purchases salvation than does faith, yet the one is as indispensable as the other. The wicked is required to "forsake his way . . . and return unto the Lord" before He will have mercy upon him and abundantly pardon (Isa. 55:7, and cf. 1 Kings 8:47-50; Acts 3:19).
"Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel and were among them; that they feared greatly" (Josh. 10:1, 2). Once more we would note the very varied effects upon different ones of what they had "heard" of Israel's exploits, and how some of them attributed their successes unto Jehovah, while others did not so. Rahab (Josh. 2:9-11) and the Gibeonites (Josh. 9:9) were examples of the former, and the kings of Joshua 9:1, and this Adonizedek of the latter. The king of Jerusalem, despite his high-sounding name, gave God no place in his thoughts; yet he was thoroughly alarmed at Israel's progress. His fear was cumulative. He was rendered uneasy at the tidings of Jericho's overthrow, still more so at the news of the destruction of Ai; but when he and his subjects learned of the Gibeonites having concluded a league of peace with Joshua, "they feared greatly"-most probably because he had counted on their considerable support in resisting these aggressors.
We would also attentively heed the Spirit's emphasis here on the time-mark: "It came to pass, when Adonizedek . . . heard." There is nothing meaningless or superfluous in the Scriptures, and it is by noting such a detail as this that we often obtain the key which opens to us the spiritual significance of what follows. In this instance the immediate sequel was the banding together of four others with the king of Jerusalem against Gibeon, and in the light of the closing verses of chapter 9, the typical force of this is not difficult to perceive. It is when sinners renounce the service of their former master, and the friendship of the world, in order to make their peace with God and join interests with His people, that they must be prepared to encounter persecution from the ungodly. That is why the Saviour bade all would-be disciples of His to sit down first and "count the cost" (Luke 14:28-33), and His servant warned believers, "Marvel not, my brethren, if the world hate you" (1 John 3:13). In Adonizedek's determination to slay the Gibeonites we have adumbrated the inveterate enmity of the serpent against the Redeemer's "seed" Previously, while Satan keepeth his palace, "his goods are in peace" (Luke 11:21), but when he loses any of his captives, his rage against them knows no bounds.
Ere passing on let us ponder one other detail in our opening verse, namely Israel's "utter destruction" of Jericho and Ai, for a most important lesson is inculcated by that adjective. In its application to the spiritual warfare of the Christian it tells us that we must be ruthlessly thorough in the work of mortification. No half measures are to be taken against the things which hinder the present possession Of our heritage. There must be no compromising with our lusts, no trifling with temptation, no flirting with the world. True, inward corruptions will strongly resist our onslaughts upon them, as the men of Ai did when Israel came against it. For a time the king of Ai had the better of the contest, so that Israel were dismayed; but they did not abandon the fight, instead they humbled themselves before the Lord, and He graciously undertook for them. Not that they were released from the discharge of their responsibilities, so that they could passively witness His operations on their behalf. No, indeed. They were required to perform their duty and employ different tactics. Accordingly, as they implicitly followed His instruction, the Lord prospered them and Ai was utterly destroyed": in other words, complete victory was theirs.
But the overthrowing and destroying of Ai proved to be neither an easy nor a pleasant task to Israel, for in the course thereof they passed through both a humiliating and distressing experience. So it is in that work of unsparing mortification to which the Christian is called. Our Lord likened it unto the plucking out of a right eye and the cutting off of a right hand (Matthew 5:29, 30). By such language He intimated the difficulty and severity of the work He has assigned us. The "eye" represents that which is dearest to the natural man, and the "hand" what is the most useful to him. The plucking out of the one and the cutting off of the other signify that we are to exercise the most rigorous denying of self, that however precious an idol or profitable any unrighteous course may be unto the carnal nature, they must be sacrificed for Christ's sake. No matter how unwelcome it proves to the flesh, its lusts are not to be spared; for unless they be brought into subjection to God, the soul is gravely imperiled. By Divine grace this difficult task is not impossible. The "utter destruction" of Ai, then, is recorded both for our emulation and for our encouragement. Yet remember that, though a brief lull may follow such a victory, the surrender of our remaining enemies is not to be looked for; rather must we expect a yet more determined resistance from them, seeking to prevent any further spiritual advance by us.
"They feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty" (v. 2). We believe the Holy Spirit's design in giving us these particulars about the Gibeonites was at least threefold: to magnify the grace of God in subduing them unto Himself, to account for the subsequent actions of Adonizedek, and to cast light upon the typical significance of the sequel. In view of what we are here told about the Gibeonites, it is the more remarkable that they had not only made peaceful overtures unto Joshua, but had offered no demur at taking upon them the yoke of servitude and becoming hewers of wood and drawers of water unto Israel. Therein we should discern a people, hostile to Him by nature, "made willing" in the day of God's power, and the might of His grace in bringing them to submit readily to the most exacting and pride-abasing terms. Such is the nature of the miracle of conversion in every case: the slaying of man's awful enmity against God, the humbling of his haughty heart, the bending of his stubborn will, the bringing of hint to a complete surrender unto the lordship of Christ, making him an "obedient child" (1 Pet. 1:14).
"They feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty" (v. 2). Gibeon was not only a formidable frontier town but also the capital of that section, and such a city and territory yielding so tamely to Israel much alarmed the king of Jerusalem. Not only had he lost what he probably counted upon as being a powerful ally, but he feared that other cities would follow suit, so that he now began to tremble for his own skin. If so powerful a people had capitulated without striking a blow, who could be expected to take a resolute stand against Joshua and his men? Not only was he much alarmed, but greatly chagrined and incensed against the Gibeonites, and so resolved upon their destruction (vv. 4, 5), which indicates the third design of the Spirit here. The "greater" the trophy which grace secures for Christ, the more "royal" his status, the fiercer will be the opposition which he meets with from his enemies. That is why those whom the Lord makes the ministers of His Gospel are the chief marks of Satan's malice. But let them not be dismayed thereby. Not only is it a high honor to suffer for Christ's sake, but the opposition a faithful preacher encounters is a good sign that God is using him to make inroads into the Devil's kingdom.
"Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachich. and unto Debit king of Eglon, saying, Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel" (vv. 3, 4). It will be remembered that the Canaanitish kings whose territories lay farther to the north and the west had previously decided to federate themselves against Israel (Josh. 9:2), and by this time would probably be engaged in mustering their forces for a combined assault upon them. But the tidings of Gibeon's alliance with Joshua so intimidated and enraged these five kings, whose cities were nearer the point which Israel had then reached, that they decided to anticipate the plan of their remoter fellows by falling upon Gibeon. It is likely that the king of Jerusalem reckoned upon Joshua having his hands so full in making his arrangements and deploying his forces to meet the impending attack of the northern anti western armies of the Canaanites that he would be unable to come to the relief of the Gibeonites. It therefore appeared to be a favorable opportunity and a safe venture for these five kings to fall upon those whom they regarded as their renegade countrymen; yet in so doing they but accelerated their own destruction.
Verse 2 opens by saving, "That they feared greatly," yet the preceding verse mentions no one save the king of Jerusalem, and so we would expect it to read that "he feared greatly." While it is likely that the plural number is designed to include his subjects, it is also highly probable that the "they" looks forward to the four kings mentioned in the next verse, and it intimates why they were willing to respond to Adonizedek's call. Thus we behold again how widespread was the terror inspired by the news of Israel's victories. Not only was this a further fulfillment of what the Lord had announced in Exodus 23:27, and Deuteronomy 11:25, but we may perceive therein a shadowing forth of what takes place under the proclamation of the Gospel. As we pointed out above, the hearing of what the mighty arm of Jehovah had wrought reacted very differently in them than in others. There was the same opportunity for rhose kings to make their peace with Joshua as the Gibeonites had. and their fatal refusal to do so supplies a solemn illustration of the fact that the Gospel is "the savor of life unto life" to those who believe and are saved, but" the savor of death unto death" to those who reject it and are lost (2 Cor. 2:15, 16). Nor is fear sufficient to move a sinner to throw down the weapons of his warfare against God, as appears not only from the case before us, but also from that of Pharaoh and of Felix who "trembled" as he listened to Paul speaking on "judgment to come" (Acts 24:25).
Not only was Adonizedek unwilling to humble himself and make peace with Joshua, but he was determined that none of his near neighbors should do so, and in his persuading them to follow his policy we have a sad instance of a strong character being able to influence others to evil. To be a personal transgressor is bad enough, but to be a ringleader in wickedness evinces a high degree of depravity and is doubly damnable. Adonizedek's "Come up unto me, and help me" is to be understood in the light of "that we may smite Gibeon," thereby signifying that it was a duty devolving equally upon all of them. At first one wonders what they thought would be gained by such a course: would it not be more prudent to husband their forces for self-defense when the army of Joshua should invade their section? Probably their purpose was to make an object lesson of Gibeon and thereby intimidate other cities from following their example. But the inspiring motive which prompted the prime mover is clearly seen in the ground of his appeal unto his fellows: "For it [Gibeon] hath made peace with Joshua and with Israel," and as the closing words of verse 1 add, "and were among them." Thus it was something more than an instinct of self-preservation which moved them to act, namely a malignant spirit against those who had united themselves with the people of God. Thereby they had alienated themselves from their original associates and evoked their wrath.
Declaration of War
The typical teaching of the Old Testament is one of its most striking and blessed features. It not only demonstrates the Divine authorship thereof, by causing the shadows to outline so accurately the coming substance, but supplies valuable instruction for the student of the New. We are sometimes reminded that "In the Old Testament the New is contained, and in the New Testament the Old is explained," but there is a danger lest we draw the inference that the latter has largely displaced the former. This is so far from being the case that the former casts considerable light on the latter, and supplies the keys which unlock many of its details. Rather are the two Testaments like the two eyes of our body-both necessary in order to complete vision, the one complementing the other. Not only are we largely dependent upon the prophets for an understanding of the predictions made by Christ and through His apostles, not only is there much in the historical books which supplies vivid illustrations and exemplifications of the practical teaching and precepts of the Epistles, but the ordinances and ceremonies of Judaism foreshadowed and help to open unto us many aspects of Gospel truth. We have sought to give prominence to this in our progress through the book of Joshua, showing that in numerous ways its central character prefigured the Lord Jesus, that Israel's experiences in the conquest of Canaan adumbrated the Christian's spiritual warfare, and that both solemn and precious evangelical pictures arc to be found therein.
During the past century there were those who rendered a valuable service unto Christendom by the stress they laid upon the importance and worth of the Old Testament types, and how that many incidents recorded in its historical books set forth "the way of salvation." Yet it is much to be regretted that they were so partial in their selection, and that their emphases on certain particular aspects of the way of salvation were often so disproportionate. It is indeed blessed to point out how that Rahab was delivered from destruction and obtained a place among the people of God by the exercise of faith, and how that the Cities of Refuge are a blessed representation of that security which is to be found in Christ for those who are pursued by the Law; but it is equally striking to behold, and necessary to insist on if the balance of truth is to be preserved, that the Gibeonites making peace with Joshua provides just as real and striking a "Gospel picture" as do the former. There are some of the types which more especially magnify the grace of God; there are others which exemplify His holiness. In the one is displayed His benevolent overtures; in the other, the claims of His righteousness. Sometimes it is the freeness of the Divine mercy which is stressed, at others the responsibility of the sinner is pressed.
Those who have read critically our last six articles on the Gibeonites (Josh. 9) may have concluded that we were guilty of contradicting ourselves, for we began by viewing them as illustrating the character and conduct of empty professors and hypocrites applying for union with God's people, yet ended by regarding them as types of repentant sinners coming to Christ and making their peace with God. It was not a case of our forgetting what we had first pointed out, nor is there anything inconsistent therewith in our latter remarks. There is a fullness in God's Word which pertains not to the writings of men, and many and varied are the "applications" which may be legitimately made of a single passage in it. In Genesis 22. Isaac is first a type of Christ, in his subjection to his father's will and his readiness to be offered in sacrifice; but later he is a figure of the sinner-the ram taking his place and dying in his stead! From Exodus 16 many striking comparisons can be drawn between the manna and Christ as the bread of life, yet in John 6 we find Him making some very definite contrasts between them. Some of the characters in Scripture portray both the unsaved and backslidden believers, nor is there anything incongruous in their so doing. So it is with the Gibeonites: they need to be regarded in two different relations, in accordance with the marked change in their early and later conduct.
We must distinguish between the Gibeonites as they were moved by Satan to act dishonestly and tempt Israel and as they were subsequently moved by the Holy Spirit to surrender unto Joshua and made willing to take his yoke upon them. In his natural condition the sinner is a hypocrite, and even when he is brought sincerely to seek after Christ not a little carnality is mingled with his efforts. There is a very marked difference to be observed between the wily conduct of the Gibeonites in Joshua 9:3-6, and their frankness and meekness in Joshua 9:24, 25, and equally so should there be between the "applications" which the expositor makes of them. What follows in chapter 10 confirms the accommodation we made of the closing verses of chapter 9. No sooner had the Gibeonites made their peace with Joshua than the rage of the enemy was stirred against them. Thus it is in the experience of a saved sinner. If he be truly converted-gives Christ His rightful place in his heart and life, making a thorough break from the world-it is not long before he discovers that so far from his former companions congratulating him, or being ready to emulate him, they now turn against him and become antagonistic, persecuting him in some form or other, seeking to bring about his downfall rather than encourage him.
But we must take a yet closer look at those who opposed the Gibeonites. Five kings of the Amorites combined together to destroy them: they were not only fellow Canaanites but close neighbors. Thus we regard them as something more than a figure of the Christian's foes in general, namely a pointing more definitely to those whom, at first, he does not suspect of being inimical to him. When a young convert has broken from the ungodly he is more or less prepared for the enmity of the profane world, but not so of the professing world: rather does he expect that those who bear the name of Christ will he his friends. Alas, he has to discover (in principle at least, and often literally) that "a man's enemies are the men of his own house" (Mic. 7:6)-quoted by our Savior in Matthew 10:36. This is yet another lesson that the Christian has to learn in connection with his spiritual warfare, and a particularly painful one it is. But sufficient for the disciple to be as his Master, for we are told of our Lord that "neither did His brethren believe in Him" (John 7:5) and that His kinsmen regarded Him as crazy, saying "He is beside Himself" (Mark 3:21); while it was one of His apostles who betrayed Him.
What has just been pointed out was clearly adumbrated by those who assailed the Gibeonites. First, as already remarked, they were near neighbors, fellow Canaanites. Second, they dwelt in the mountains (Josh. 10:6), and it is ever to be borne in mind that there are no meaningless details in God's Word. To inform us that these kings resided in the mountains is only another way of saying that they occupied high ground, that theirs was an elevated position. Sad to say, it is often those who hold a similar place in the religious realm who are the least friendly toward the Lord's little ones. Desiring to have the pre-eminence, they are merciless unto any who refuse to be subject to them-as the Sanhedrin hounded Christ to death and forbade His ambassadors to preach in His name. The mountains are also a symbol of pride (Isa. 40:4) with which every Diotrephes is filled (3 John). Third, the same feature appears again in the high-sounding names of these kings (Josh. 10:3), for Adonizedek, the prime mover, means "lord of righteousness"; Hoham, "Jah (God) protects"; Piram, "wild" or "fierce"; Japhia, "high" or "elevated"; Debit, "speaker" -suitable cognomens for pretentious professors!
Adonizedek, the king of Jerusalem, sent a message unto the four kings saying: "Come up unto me, and help me, that we may smite Gibeon" (Josh. 10:4). Very soon after the Gibeonites had entered into their friendly league with Israel they found the most powerful forces of southern Canaan arrayed against them. They had done them no wrong, but rather had shown their fellows the wisest and best course to adopt. Yet this was the very thing which the arch-conspirator most dreaded (vv. 1, 2). Incidentally, we may note how, at that early date, Jerusalem exerted more or less of a dominating influence in the land of Palestine, for not only was it its king who took the lead in this movement, but his city was to be the gathering center for the others. Yet apparently he had not sufficient confidence in his own forces to act alone, so sought the cooperation of four of his fellows. Had it been merely a matter of coming to his aid, it is to be doubted whether they would have responded, for they were more or less rivals. Human nature and tribal bigotry being the same then as now, it would be self-interest which moved them to accede, and since Gibeon was "as one of the royal cities" (v. 2) they coveted a share of its spoils.
But let us observe next the ground of Adonizedek's appeal unto his fellows: "for it hath made peace with Joshua and with the children of Israel" (v. 4). That which so incensed him was their union with the people of God. It is to be duly noted that this is the third time their "making peace" is mentioned (Josh. 9:15; 10:1), and the setting in which the phrase occurs leaves us in no doubt as to its precise import. It connotes a change of relationship and the complete reversal of the old order of life. Spiritually speaking, it is our response to the Gospel call "be ye reconciled to God" (2 Cor. 5:20)-cease your enmity against Him. The very expression occurs in "Let him take hold of My strength, that he may make peace with Me" (Isa. 27:5). It is a complete surrendering of ourselves unto God. It is identical with conversion, which is a thorough right-about-face. Genuine repentance is always accompanied by reformation of conduct. The wicked must abandon his course of self-will and self-pleasing and "return unto the Lord" (from whom he departed in Adam's apostasy) if his sins are to be pardoned (Isa. 55:7, and compare Prov. 28:13).
The Scriptures are full of what is deliberately and fatally omitted from the false "evangelism" of our day, which blatantly announces that nothing is required from the sinner except faith in Christ. But an impenitent heart cannot savingly believe, nor is there any forgiveness for those who are determined to continue in a course of carnality and worldliness. "Put away the strange Gods which are among you, and incline your heart unto the Lord God" (Josh. 24:23)-idols must be abandoned before He can be loved and served. Repent ye therefore, and be converted is the Divine demand. Observe well what immediately follows: "that your sins may be blotted out" (Acts 3:19.). The same order occurs again in Mark 4:12: "Lest at any time they should [1] be converted, and [2] their sins should be forgiven them." That is the order of human responsibility. "We . . . preach unto you that ye should [1] turn from these vanities [2] unto the living God" (Acts 14:15). Again, Paul declared that his business was to turn men "from darkness to light, and from the power of Satan unto God" (Acts 26:18), and note well that precedes "that they may receive forgiveness of sins." Likewise must a Christian cast off the works of darkness" ere he can "put on the armor of light" (Rom. 13:12).
"Therefore the five kings of the Amorites . . . gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it" (v. 5). That is set over against the "made peace" of the preceding verse, teaching us clearly that to make our peace with God signifies to cease fighting against Him. It also shows that, when we do so, those who are opposed to Him will turn against us, and that no matter how circumspectly we conduct ourselves. It is the desire of a Christian to live amicably with all men, but he soon has cause to say with the Psalmist, "I am for peace: but when I speak, they are for war" (Ps. 120:7). The enemies of the Lord will not leave alone those who wear His yoke and are joined to His people. In uniting with Israel the Gibeonites had alienated themselves from their heathen neighbors. The four kings offered no objection to Adonizedek's plan, but willingly made common cause in seeking the destruction of their fellows. What a sidelight that casts upon the character of the Canaanites! How it serves to demonstrate their fitness to be the objects of Jehovah's judgment! It is also to be noted that all of these five kings were Amorites, and these were the ancient enemies of God's people (Num. 21:21-23).
In those days it was not the custom of an invading army to make an immediate attack upon a city, but rather to surround it and weaken its inhabitants by a process of starvation-cutting them off from all further supplies from without. Ancient cities were surrounded by high and thick walls and protected by powerful gates, and to make a direct assault at first would prove a costly undertaking. Accordingly we read that the hosts of these kings "encamped before Gibeon." They were evidently quite sure of themselves and had no doubt of success. Probably they thought it unlikely that Joshua would go to the trouble of honoring his league with the Gibeonites, and, in any case, that the camp of Israel was too far distant for their fighting men to come up to the relief of the besieged city; and therefore that the task would prove a simple one. But like many others before and since, they were to prove that "the race is not to the swift, nor the battle to the strong" (Ecclesiastes 9:11). Like Pharaoh of old, these kings had left the Lord out of their reckoning! And they too discovered that nothing more surely provokes Him against evil-doers and hastens their destruction than for them to make war against those who have entered into a covenant with Him.
But why should God permit this unprovoked attack? Why did He suffer the Gibeonites to be so menaced? Since they had made their peace with Him, why did He not cause the rest of the Canaanites to be at peace with them? For a variety of reasons. First, to impress upon them their own origin. They too were "clay of the same lump," and in the evil conduct of their invading fellows they had a solemn reminder of what they were by nature. By this painful method the Lord was saying to them, "Wherefore remember, that ye being in time past Gentiles in the flesh . . . having no hope, and without God in the world" (Eph. 2:11, 12). It was naught but sovereign grace which made them differ from those who sought to slay them. It is a salutary exercise of heart for us to heed that Divine injunction, "look unto the rock whence ye are hewn, to the hole of the pit whence ye are digged" (Isa. 51:1). Such a look will remove pride from us; such a realization will keep us in our proper place-in the dust before God. The Gibeonites belonged to the same accursed race as these five kings, and it was only God's distinguishing mercy which prevented them from sharing their doom. Seek to remember that, Christian reader, when you are being persecuted by the world, and ask yourself who it is that has delivered you from being among the persecutors!
Many other answers may be returned to our question as to why God permitted the Gibeonites to face such a situation. It was to test their faith and make it evident unto them whether or not they now regretted the radical step they had recently taken. Would they tell themselves what fools they had been to antagonize their former companions, or were they prepared to endure afflictions for the Lord's sake? Those who heed Christ's exhortation to first sit down and "count the cost" before enlisting under His banner will not "think it strange" when the fiery trial comes upon them. Again, it was to make them realize that they were living in a hostile world, as sheep in the midst of wolves. Sooner or later each believer is made to prove that unwelcome fact. "Marvel not, my brethren, if the world hate you" (1 John 3:13). It did your Master, and the more faithful you be to Him the more fellowship will you have with His sufferings. Again, this trial was designed to cast them back the more upon the Lord: to wean them from any hankering they had to maintain communion with those who were strangers to Him. Finally, it afforded an opportunity to prove God's sufficiency: His compassion, fidelity. power.
And how did the Gibeonites react to the peril threatening them? They did not repudiate their alliance with Israel and apologize to Adonizedek for what he would regard as their perfidy. They did not put their trust in the strength of the city's walls; nor did they, on the other hand, regard their predicament as hopeless, and despairingly await their end. Instead, "the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us" (v. 6). Either they had advance tidings of the impending attack, and in order to save time dispatched messengers unto Joshua, or the cordon which their enemies had thrown around the city was not so complete as to prevent some of their number issuing forth on their mission. Very blessed is it to behold their conduct on this occasion. They appealed to the one who had recently shown them mercy and spared their lives. They had full confidence in him, neither questioning his willingness to come to their aid nor doubting his ability to rescue them.
In appealing to Joshua for help they disavowed their self-sufficiency. So far from proudly entertaining the idea that they were capable themselves of repulsing the enemy, they looked to Joshua for deliverance. Though by nature all the men of Gibeon were "mighty" (v. 2), they relied not on their own skill and valor, but humbled themselves by applying elsewhere for assistance. Note this well, dear reader, if you would be victorious in the fight of faith. Recognize that the forces confronting you are far too formidable for your own wisdom and might. Take the place of dependence and look to the antitypical Joshua. It is in conscious weakness that our strength lies (2 Cor. 12:10). There is no other way of becoming strong in the Lord and in the power of His might than by utterly discounting our own fancied competency. "To them that have no might He increaseth strength" (Isa. 40:29). On the other hand, woe is denounced on those who trust in chariots" (Isa. 31:1). Trust in the Lord and thou shalt not be confounded.