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 ye a league with us. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) Joshua 9:6. Unto the camp to Gilgal — Joshua’s headquarters. And said to the men of Israel — To those that used to meet in council with Joshua, to whom it belonged to make leagues, namely, the princes of the congregation. Now therefore make a league with us — Because we are not of this people, whom, as we are informed, you are obliged utterly to destroy.9:3-13 Other people heard these tidings, and were driven thereby to make war upon Israel; but the Gibeonites were led to make peace with them. Thus the discovery of the glory and the grace of God in the gospel, is to some a savour of life unto life, but to others a savour of death unto death, 2Co 2:16. The same sun softens wax and hardens clay. The falsehood of the Gibeonites cannot be justified. We must not do evil that good may themselves to the God of Israel, we have reason to think Joshua would have been directed by the oracle of God to spare their lives. But when they had once said, We are come from a far country, they were led to say it made of skins, and their clothes: one lie brings on another, and that a third, and so on. The way of that sin is especially down-hill. Yet their faith and prudence are to be commended. In submitting to Israel they submitted to the God of Israel, which implied forsaking their idolatries. And how can we do better than cast ourselves upon the mercy of a God of all goodness? The way to avoid judgment is to meet it by repentance. Let us do like these Gibeonites, seek peace with God in the rags of abasement, and godly sorrow; so our sin shall not be our ruin. Let us be servants to Jesus, our blessed Joshua, and we shall live.Camp at Gilgal - While Joshua was engaged in more distant enterprises, the women, children, and property of the Israelites were left with a sufficient guard at this place, where they had been established immediately after crossing the Jordan Joshua 5:9. 6-14. they went to Joshua unto the camp at Gilgal—Arrived at the Israelitish headquarters, the strangers obtained an interview with Joshua and the elders, to whom they opened their business. Gilgal; the place of their head-quarters. To the men of Israel, to wit, those who used to meet in council with Joshua, to whom it belonged to make leagues, as it here follows, even the princes of the congregation; not the common people, as appears both from Joshua 9:15,18,19,21, and from common usage of all ambassadors, who generally deliver their message to and treat with princes, not people. And the Hebrew word iseh, here used, sometimes notes men of eminency and dignity. Now therefore, because we are not of this people, whom, as we are informed, you are obliged utterly to destroy; that which appeared sufficiently, by the Israelites’ practice in destroying the Amorites beyond Jordan, and the people of Jericho and At, without any allowance for sex or age; and by common rumour, and the report of the Israelites and other persons who dwelt among them, or had converse with them, as Rahab and all her kindred; and by the nature of the thing, because they were to possess that whole land, and were not to mix themselves with the people of it. And they went to Joshua, unto the camp at Gilgal,.... From whence it appears, that after Jericho and Ai were destroyed, the army of Israel returned to their encampment at Gilgal, Joshua 5:10; and here they were when the Gibeonites applied to them: and said unto him, and to the men of Israel; not to the whole body of the people, but either to the seventy elders, the great council, who were with Joshua, or the princes of the congregation, after mentioned, who are said to swear to them; and so some render the words, "to the chief men of Israel" (l); the word "Ish" here used sometimes denotes an eminent person or persons, see Isaiah 2:9, we be come from a far country; this lie they told, that they might not be thought to be inhabitants of Canaan, and be destroyed as those of Jericho and Ai were; and as the rest of the inhabitants would be, of which they had intelligence, as the design of the Israelites, and what their orders were; according to Jerom (m), Gibeon was but four miles from Bethel, unless he means Gibeah; however, it could not be at a much greater distance; and as Gilgal was a mile and a quarter from Jericho, where the Gibeonites now were, and Ai but three miles from Jericho, and Bethel a mile from thence, and Gibeon four miles from Bethel, they were come but little more than nine miles. Bunting (n) makes it twelve miles from Gilgal to Gibeon: now therefore make yea league with us; offensive and defensive, to help and assist each other against a common enemy. (l) "primoribus viris Israelis", Junius & Tremellius; so Piscator. (m) De loc. Heb. fol. 92. A. (n) Travels, p. 96. 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 ye a league with us.EXEGETICAL (ORIGINAL LANGUAGES) 6. unto the camp at Gilgal] Where was this Gilgal? (i) According to some it was the Gilgal, of which we have already heard (Joshua 5:10), in the Jordan valley, whither Joshua had returned after his successful expedition against Ai, in order thence to undertake fresh enterprises, and where the women, children, and property were left under a sufficient guard, while he was absent with the host (ii) Others think it is impossible to suppose that Joshua marched back from Shechem to the banks of Jordan (Joshua 9:6, Joshua 10:6-7; Joshua 10:9), and, again, that he did so a second time, after the battles in the north to make the final apportionment of the land among the people, and that the spot is that alluded to in Deuteronomy 11:30, as being situated “beside the oaks of Moreh,” i.e. near the site of Abraham’s first altar (Genesis 12:6-7). If this is so, it would correspond with the modern Jilgiliah, a few miles from Bethel.a far country] Far beyond the boundaries of Palestine. Verse 6. - To the camp at Gilgal. Many commentators, among whom we may number Vandevelde and the recent Palestine Exploration Expedition, suppose that the Gilgal mentioned here is another Gilgal, and certainly the supposition derives great force from the fact that there is a place the modern name of which is Jiljilia, situated near the oaks of Moreh, whose situation would be far more central, and would fall in better with the rest of the history (see notes on Joshua 8:30), than the original Gilgal. That such a second Gilgal is known to Jewish history would appear from Deuteronomy 11:30, where its situation is clearly pointed out as that of the modern Jiljilia, near the oaks of Moreh, and near theArabah (champaign, Authorised Version), which runs in that direction. Jiljulieh, in the plain of Sharon, is supposed by Vandevelde and the Palestine explorers (see 'Quarterly Statement,' Jan., 1879) to be a third Gilgal, and Jerome, in his 'Onomasticon,' has identified it (see note on Joshua 12:23). The Gilgal in 1 Samuel 13:4-12 seems to require a central position like that of Jiljilia, rather than a place near the fords of Jordan. As Ewald reminds us, the earlier Gilgal lay out of the road from Jericho to Bethel (see also 2 Kings 2:1-6). The only argument against such a second Gilgal is the improbability of a removal of the camp without any mention of such removal by the historian (see Hengstenberg, 'Geschichte des Reiches Gottes,' p. 207), and the improbability of there having been a second Gilgal as the place of encampment of the Israelites. It is possible, however, that the second great place of encampment received the memorable name of the first, from the keen sense that the Israelitish encampment was the abode of a people from which the "reproach of Egypt" was forever rolled away. Another explanation is suggested by a comparison of Joshua 15:7 with Joshua 18:17 (see note on the former passage). The second Gilgal, if it really existed, was well suited for its purpose. "It was in the centre of the country, situated upon a steep hill, with a good table land at the top, and commanded a most extensive prospect of the large plain in the west, and also towards the north and east" (Keil) - precisely the place which an able general would be likely to select. Though "in a high position" (Vandevelde), it was "lower than Gibeon," and was "an hour west of Sinjil on the Jerusalem Shechem road." Its situation enabled Joshua to strike a decisive blow without delay (Joshua 10:7, 9). It is clear that this suggestion entirely obviates the difficulty of the concluding verses of ch. 8. And as the name implies a circular form as well as motion, and early camps were usually circular, it may have been the ordinary name for an encampment among the Hebrews. Joshua 9:6Having made these preparations, they went to the Israelitish camp at Gilgal (Jiljilia), introduced themselves to the men of Israel (אישׁ, in a collective sense, the plural being but little used, and only occurring in Proverbs 8:4; Isaiah 53:3, and Psalm 141:4) as having come from a distant land, and asked them to make a league with them. But the Israelites hesitated, and said to the Hivites, i.e., the Gibeonites who were Hivites, that they might perhaps be living in the midst of them (the Israelites), i.e., in the land of Canaan, which the Israelites already looked upon as their own; and if so, how could they make a league with them? This hesitation on their part was founded upon the express command of God, that they were not to make any league with the tribes of Canaan (Exodus 23:32; Exodus 34:12; Numbers 33:55; Deuteronomy 7:2, etc.). In reply to this the Gibeonites simply said, "We are thy servants" (Joshua 9:8), i.e., we are at thy service, which, according to the obsequious language common in the East, was nothing more than a phrase intended to secure the favour of Joshua, and by no means implied a readiness on their part to submit to the Israelites and pay them tribute, as Rosenmller, Knobel, and others suppose; for, as Grotius correctly observes, what they wished for was "a friendly alliance, by which both their territory and also full liberty would be secured to themselves." The Keri ויּאמר (Joshua 9:7) is nothing more than a critical conjecture, occasioned not so much by the singular אישׁ, which is frequently construed in the historical writings as a collective noun with a plural verb, as by the singular suffix attached to בּקרבּי, which is to be explained on the ground that only one of the Israelites (viz., Joshua) was speaking as the mouthpiece of all the rest. The plural ויּאמרוּ is used, because Joshua spoke in the name of the people. Links Joshua 9:6 InterlinearJoshua 9:6 Parallel Texts Joshua 9:6 NIV Joshua 9:6 NLT Joshua 9:6 ESV Joshua 9:6 NASB Joshua 9:6 KJV Joshua 9:6 Bible Apps Joshua 9:6 Parallel Joshua 9:6 Biblia Paralela Joshua 9:6 Chinese Bible Joshua 9:6 French Bible Joshua 9:6 German Bible Bible Hub |
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