Jos 9: "The wiles of the adversary are many and varied. The
consequences of involvement with deceivers is revealed in the chapter before us.
A confederacy gathers against Israel, and causes the concern of the Gibeonites.
A plan is set in motion, and a scheme of trickery is devised. The Gibeonites
must have recognised the integrity of Israel, to have trusted them. But Israel
acted foolishly. When the Gibeonites approaches Israel, the people of God
questioned them, rather than seek the advice of Yahweh (v 15). The deception is
discovered (vv 16-18), and Israel brought into a covenant relationship with the
enemy. But notwithstanding the circumstances, Israel must honour the covenant
entered into. The Gibeonites must have diligently considered the binding nature
of the covenant under the Mosaic Law (cp v 24), and had evidently made careful
investigation as to what was required. They mention only the Exodus (v 9), and
the victories east of Jordan, and are careful to avoid mention of Jericho and
Ai, as this would have betrayed their close proximity to the Land. They are
reduced to slavery (vv 22-27). Yet the case of Rahab showed that they could have
received honoured treatment by a proper approach, but now they are reduced to
servitude. The chapter provides the policy for the kingdom, when the Lord Jesus
will receive the homage of all mankind, and the covenant of life will be
provided for those who seek to join themselves unto Israel (Zec 8:23)"
(GEM).
Jos 9: "The other cities of Canaan were not more brave [vv
1,2], they were only more foolish than Gibeon [vv 3-27]. They lacked the
imagination of faith which could realise the fate awaiting them. They dreamed of
safety without taking measures to secure it. They believed in that 'chapter of
accidents which is the Bible of the fool.' Like some Oriental governments which
we have seen, they stared destruction in the face, and did nothing to ensure
success in averting it. Wisdom averts the preventable, but sets itself to work
at once to accept the inevitable. And Gibeon deserves credit for its clear
perception of its danger, and its sagacity in trying to make the best of what
could not be avoided. Perhaps, being more republican than any of the other
nationalities, we have here an instance of the superior wisdom of the popular
instinct to that of the rulers'. Without dwelling, however, on the source of
their wisdom, we may with advantage follow its example. One of the chiefest
parts of the art of life is frankly, promptly accepting the inevitable. Whatever
the pressure that you cannot avoid, proceed at once to make the best of it. If
it be poverty, do not with desperate ventures attempt to win back wealth, but
with contentment and industry set yourself to make the best of it. If disease
affects you from which you cannot free yourself, come to terms with it. Send
your ambassadors and make a covenant with it. And accepting the situation in
which you find yourself, address yourself to gather the 'sweet uses of
adversity,' and you will find weakness a great teacher and not without its
compensations. If you have done wrong, and to humble yourself is a necessity of
honour, do so like Gibeon, at once. If submission to your redeeming God has
become a necessity of your case, do not, like the other cities of Israel, dream
and defy, and then fall before the destroyer; but with timely overtures seek Him
while He is near. Thus in all relations of life accept frankly the inevitable.
Agree with thine adversary quickly, and with the force you cannot resist make
such terms as will allow you to enjoy a less dignity, but yet some degree of
happiness.
"In the action of the Gibeonites there is the good of a
rudimentary faith, and there is the evil of deceit. It is to be observed that,
while the evil is punished, the good is not ignored. God does not require the
retraction of the oath; and when, centuries later, Israel breaks the oath, He
shows His disapproval of their course. God sanctions their being spared, and
thus approves the good that is mixed with evil. Happily for us, God is still the
same. Perfect motive He never finds, and unmixed good He never looks on. But, in
His infinite compassion, whatever of good there is in our action receives a rich
reward. His love holds as keen a scrutiny as His justice, and wherever in the
action of men the slightest good appears, then He rewards it"
(Pulpit).