Joshua 9:19

Ver. 19. But all the princes said—we have sworn, &c.— But did this oath then, made lightly, and upon a false pretence, bind Joshua and the Israelites? I. Some able interpreters think it did; and their reason is, because Joshua had not been deceived by the Gibeonites in the essential point. The Gibeonites had given themselves out to be foreigners, in order to obtain peace; but, as they could have obtained it, though Canaanites, by renouncing idolatry, and submitting themselves to the Israelites, this falsehood, say these critics, could not deceive Joshua in the essential part of his commission; so that, having once engaged, he was obliged to keep his word; and if he subjected the Gibeonites to servitude, it was only to punish their knavery. Of this opinion are Grotius and Puffendorf. Some remarks are added to confirm these reflections. 1. All the leaders of Israel thought themselves bound by their oath. 2. God punishes the violation of it long afterwards in the family of Saul. 3. As it is expressly declared, that the Gibeonites were the only people that sought for peace with the children of Israel, and as the other nations, who obstinately persisted to oppose them, were for that reason destroyed without mercy; it follows plainly, that there was nothing in the divine laws which obliged Joshua to destroy the Gibeonites in case they applied for peace; consequently, nothing that could dispense with his preserving their lives, after having engaged himself thereto by oath. See Calmet. II. Other casuists, on the contrary, are of opinion, that as Joshua, deceived by the Gibeonites, had promised to them, upon oath, a thing which he neither could promise nor perform, viz. to save their lives, this oath was therefore invalid. These learned men conceive, that the commands of God, respecting the destruction of the Canaanites, allowed of no exception; that the seven nations were to be destroyed without mercy, whether they submitted or not; consequently, that Joshua, on being informed that the Gibeonites were of Canaan, could not, nor ought to keep the oath that he had too lightly made, to preserve them; and that if he regarded this oath, it was, doubtless, because God ratified it by some apparent act, whereof the Scripture, which frequently omits particular circumstances, makes no mention. See Poole's Synopsis, and Barbeyrac's note on Puffendorf's Law of Nature and Nations, b. iv. c. 2. sect. 7. III. As we have embraced the opinion of those interpreters and divines, who think that God had given orders to spare those among the Canaanites who should renounce idolatry and submit to the government of Israel, we cannot subscribe to Grotius's decision. We must not, however, pass over in silence the manner in which this whole affair has been stated by an able critic. After shewing that the people of Israel could enter into no alliance with the Gibeonites in full form; that he treated literally with their ambassadors; that he engaged, in the most sacred manner, to spare the whole nation; that these words contained a formal engagement not to wage war against them; and, consequently, that it is rightly said, that he was unluckily situated, to oblige himself by oath to do that for them which he could not do, without rendering himself guilty of an express breach of the orders which he had received from God; but that the fraud of the Gibeonites having been discovered, Joshua represented to them, that his orders expressly signified, that he was to destroy all the Canaanitish nations, if they refused to submit to the religion and laws of Israel; that they had taken him by surprize, by falsely feigning to be what they were not; and that it was his duty to destroy them; that, nevertheless, he would propose to them an expedient for saving their lives, which was, not only by receiving the civil and religious laws of the Hebrews, but also by resolving to be for ever employed in hewing of wood and drawing of water for the whole congregation, as a punishment for their perfidy; that, how hard soever this condition might be, they chose rather to accept it than to die; that God agreed to this second treaty, as conformable to the orders he had issued against the Canaanites; and that by this means Joshua happily drew himself out of the dilemma into which he had fallen, together with the princes of Israel. See Shuckford's Connection, vol. iii. p. 372, &c.