22 Joshua called for them, and he spoke to them, saying, "Why have you deceived us, saying, 'We are very far from you,' when you live among us?
*Minor differences ignored. Grouped by changes, with first version listed as example.
And Joshua called for them, etc. As he was to deliver a sad and severe sentence, he premises that the resolution involves no injustice, because nothing would be more unbecoming than to allow tricks and wiles to be profitable to those who employ them. He therefore first expostulates with them for having warded off danger by falsehood, and then immediately pronounces them cursed. By this I understand that he throws the blame of their servitude upon themselves, because they bear nothing worse than they have deserved by their guile or perfidy; as if he had said that the ground of the condemnation which he pronounces is in themselves. It is hard, indeed, that no end is assigned to the labors to which they are doomed, for this is implied in the words, Slaves shall never cease from among you: but he declares that no injustice is done them, as they were cursed of their own accord, or by their own fault. They, indeed, extenuate the offense, by alleging the necessity which compelled them, and yet they decline not the punishment, which they acknowledge to be justly inflicted. It may indeed be, that overcome with fear, they refused nothing, nay, calmly and flatteringly [1] acquiesced in the terms imposed on them. For what could they gain by disputing? I have no doubt, however, that as they were conscious of having done wrong, and had no means of completely exculpating themselves, they considered themselves very humanely dealt with, so long as their lives were saved, [2]
1 - Latin, "Nec sine assentatione;" "Nor without flattery." French, "et sans flatterie;" "And without flattery." -- Ed.
2 - Among the many pernicious consequences resulting form this arrangement, was the formation of a degraded caste in the heart of the Israelitish commonwealth, and the consequent introduction of domestic slavery, in one of its worst forms. -- Ed.
Were the Israelites bound to respect an oath thus procured by fraud? Were they right in doing so? Dr. Sanderson ("Works," vol. iv. 4 pp. 269, 300, Oxford edition), determines these questions in the affirmative; and rightly, since the oath, though unlawfully taken, was not an oath taken to do an unlawful thing, i. e. a thing in itself unlawful. It was the carelessness of the Israelites themselves which betrayed them into this league. It was therefore their duty when they found themselves entrapped into this unlawful covenant, to devise means by which they might respect both their own oath and God's purposes as intimated in His injunctions Deuteronomy 7:2 against sparing the Canaanites. This was accomplished by granting their lives to the Gibeonites, but reducing them to a servile condition, which might be expected to disable them from influencing the Israelites to do wrong. It may be added, that had the Israelites broken their oath, taken solemnly in the Name of the Lord, they would have brought that Name into contempt among the pagan; and, while punishing perfidy in others, would have themselves, the Lord's people, incurred the reproach of perjury. The result showed that Joshua and the princes judged rightly in this matter. God gave to Israel a notable victory, crowned with special miracles, over the kings who were confederated against Gibeon, because of the treaty made with Israel Joshua 10:4, Joshua 10:8,Joshua 10:13; and God punished as a national act of blood-guiltiness the slaughter of the Gibeonites by Saul, which was a distinct violation of the covenant here before us (compare 2-Samuel 21:1). This sparing of the Gibeonites, as well as the previous sparing of Rahab and her household, must be borne in mind when the massacre of the Canaanites by Joshua and the Israelites is discussed.
And Joshua called for them,.... The Gibeonites, who came as ambassadors for their people, who were detained at Gilgal until the children of Israel returned from Gibeon; and upon their return, and having made their report to Joshua that they found it to be true that they were near neighbours, Joshua ordered them to be brought before him:
and he spake unto them, saying, wherefore have ye beguiled us? what is your reason and motive for so doing? what has induced you to act such a deceitful part, to tell such lies and falsehoods, and impose upon us after this manner?
saying, we are very far from you, when ye dwell among us: pretending to come from a very far country, when they were inhabitants of the land Israel were come to possess.
The Gibeonites do not justify their lie, but plead that they did it to save their lives. And the fear was not merely of the power of man; one might flee from that to the Divine protection; but of the power of God himself, which they saw engaged against them. Joshua sentences them to perpetual bondage. They must be servants, but any work becomes honourable, when it is done for the house of the Lord, and the offices thereof. Let us, in like manner, submit to our Lord Jesus, saying, We are in thy hand, do unto us as seemeth good and right unto thee, only save our souls; and we shall not repent it. If He appoints us to bear his cross, and serve him, that shall be neither shame nor grief to us, while the meanest office in God's service will entitle us to a dwelling in the house of the Lord all the days of our life. And in coming to the Saviour, we do not proceed upon a peradventure. We are invited to draw nigh, and are assured that him that cometh to Him, he will in nowise cast out. Even those things which sound harsh, and are humbling, and form sharp trials of our sincerity, will prove of real advantage.
Joshua then summoned the Gibeonites, charged them with their deceit, and pronounced upon them the curse of eternal servitude: "There shall not be cut off from you a servant," i.e., ye shall never cease to be servants, ye shall remain servants for ever (vid., 2-Samuel 3:29; 1-Kings 2:4), "and that as hewers of wood and drawers of waters for our God's house." This is a fuller definition of the expression "for all the congregation" in Joshua 9:21. The Gibeonites were to perform for the congregation the slaves' labour of hewing wood and drawing water for the worship of the sanctuary-a duty which was performed, according to Deuteronomy 29:10, by the lowest classes of people. In this way the curse of Noah upon Canaan (Genesis 9:25) was literally fulfilled upon the Hivites of the Gibeonitish republic.
Called for them - Probably not only the messengers, but the elders of Gibeon were now present.
*More commentary available at chapter level.