Josué 9
Leon Morris · Citado em PreceptAustin
Josué 9
Morris - Gibeon, a city of the Hivites, was a city between Bethel and Jerusalem. The inhabitants of Gibeon knew they were also under God's condemnation, like the inhabitants of Jericho and Ai, and thus were in imminent danger of destruction. Hence their stratagem of pretending they were from a distant land not under God's judgment. Stephen Grant - The story of their deception is another lesson to be learned by Christians engaged in spiritual warfare. Satan not only uses blatant, outward hostility to weaken believers, but he is the master of deception and subterfuge and defeats many saints by subtlety. (What the Bible Teaches - Joshua Judges Ruth) Bob Marcaurelle - First came THE DECEPTION (9:3–15). God told Israel in Deuteronomy 20:10–15, they could make peace treaties with nations outside of Canaan, and the Gibeonites must have known this, so they dreamed up a masterful lie. You know what a lie is? An American politician said it well, “A lie is an abomination to the Lord—and a very present help in time of trouble.” A W
Josué 9
Morris - The Gibeonites apparently knew that the Israelites were commissioned by God to destroy all the inhabitants of Canaan, but were permitted to make treaties of peace with more distant tribes (see Deuteronomy 20:10–18). Gene Getz - Joshua had just reviewed the law of God for all the children of Israel. Everything seemed to be in order to move forward victoriously. And then it happened. Joshua was caught off guard, failed to seek God’s counsel, and fell prey to the Gibeonite deception. Satan at times camouflages his roar with gentle, sweet, and subtle words—a ploy that worked on Joshua. The Gibeonites knew God had instructed the children of Israel to be merciful to those people who lived beyond the borders of Canaan (Dt 20:10–12). This is why they feigned having come “from a far away land” (Jos 9:9). In this sense, they used God’s words to deceive Joshua. We must all realize that Satan is a subtle enemy, and lying is one of his common tactics. One of his most deceptive schemes is to use God’s Word to achieve his insidious goals. This is exactly the way he tempted Jesus in the wilderness (Mt 4:1–11). When Jesus was confronting the unbelieving Pharisees, He described the Devil and his strategies (Jn 8:44) We must be on guard against Satan, the father of liars (LIfe Essentials) Make (cut make [a covenant]) (03772) karath literally means to cut, to cut off or to sever an object from its source or cut into parts and implies a violent action. For example, Zipporah "cut off her son’s foreskin." (Ex 4:25) or the Jews "cut down a branch with a single cluster of grapes." (Nu 13:2-24, cf Dt 19:5, 20:19-20, Jdg 9:48-49, 1Sa 5:4, 17:51, 24:4-5,11, 31:9, 2Sa 10:4, 2Sa 20:22) In another literal use as punishment to Israel for breaking the Mosaic covenant (cf Dt 29:25, 31:16), God says He will "cut down (karath) your incense altars" (Lev 26:30, cf Jdg 6:25-26, cf 1Sa 28:9). A sacrificial animal was not to be offered if it was "cut" (karath) (Lev 22:24). Karath means "chewed" (cutting food with teeth) in Nu 11:33. Covenant (01285) berit/berith/beriyth means covenant, treaty, compact, agreement between two parties (first use in God's covenant with Noah - Ge 6:18, 9:9, 11, 12, 13, 15, 16, 17). As discussed more below beriyth describes a compact made by passing between pieces of flesh. Covenant is a solemn, binding arrangement between two parties and entails a variety of responsibilities, benefits and penalties depending on the specific covenant which is being studied. OT covenants were made between God and man (eg, God with Noah - Ge 6:18, with Abram - Ge 15:18) or between men (Abraham and Abimelech - Ge 21:27, Isaac and Abimelech - Ge 26:28, Jacob and Laban - Ge 31:44) (For summary of covenants see - Covenant in the Bible). Covenant can be summarized as follows… (1) Between two parties (sometimes equal, other times superior to inferior) -- (a) nations -- (peace) treaty, alliance of friendship (b) individuals -- a pledge or agreement with mutual obligations to each other (c) monarch and subjects (2Sa 3:21, 5:3, 1Chr 11:3) -- a constitution (d) God and man -- Noahic, Abrahamic, Mosaic, Davidic, New Covenants. TWOT adds that "Apart from blood ties the covenant was the way people of the ancient world formed wider relationships with each other The accounts of the relationship between David and Jonathan are the only unequivocal mention of a compact between two individuals in the Old Testament (1Sa 18:3; 20:8; 23:18). It is spoken of as “a covenant of the Lord” because the Lord witnessed the transaction and protected the legal order." (2) Accompanied by (a) signs (also witnesses, memorials, shared meals) (b) sacrifices, (c) solemn, binding oaths -- sealing the relationship with promises of blessing for keeping the covenant and curses for breaking the covenant (d) Sometimes with written document on which the words of the covenant, its terms in the form of promises and stipulations were spelled out, witnessed to, signed and sealed. Behm (TDNT) notes that in ancient times There is no firmer guarantee of legal security peace or personal loyalty than the covenant (e.g., Amos 1:9). (3) Is depicted in the idiomatic phrase "make (cut) a covenant" in which there is was a blood sacrifice as part of the covenant ritual. Almost 100 years ago, Andrew Murray motivated by a waning understanding regarding the truth and power inherent in the Biblical truth of covenant wrote that… One of the words of Scripture, which is almost going out of fashion, is the word 'Covenant'. There was a time when it was the keynote of the theology and the Christian life of strong and holy men. We know how deep in Scotland it entered into the national life and thought. It made mighty men, to whom God, and His promise and power were wonderfully real. It will be found still to bring strength and purpose to those who will take the trouble to bring all their life (Ed: and their marriages) under control of the inspiring assurance that they are living in covenant with a God who has sworn faithfully to fulfill in them every promise He has given. (Two Covenants - Index - Andrew Murray) George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 6. And to the men of Israel. Heb. איש ישראל ish Yisraël, the man or manhood of Israel; collect. sing. for plur. Not to the whole body of the people, but to the heads, elders, or princes of the congregation, v. 15–21, who in all important matters acted in the name of the rest. In this sense, as a term of eminence or dignity, the original איש ish, man, is often used. Make ye a league with us. Heb. כרתו ברית kirtho berith, cut a covenant with us; on which see Notes on Gen. 15:10. The assertion that they came from a far country, is made as a reason for the Israelites complying with their request. From v. 24 it appears that they were well acquainted with the Divine mandate in regard to the destruction of the devoted nations, and they may have heard of the exception mentioned Deut. 20:15 in favor of the cities which were very far off, and which were not of the cities of these nations. Of this exception they intended to take advantage. Joshua 9:7 The men of Israel said to the Hivites, "Perhaps you are living within our land; how then shall we make a covenant with you?" Hivites: Jos 11:19 Ge 10:17 34:2 Ex 3:8 how shall: Ex 23:31-33 34:12 Nu 33:52 De 7:2,3 20:16 Jdg 2:2 Joshua 9 Resources - Multiple Sermons and Commentaries ISRAELITES MANIFEST SOME DOUBTS The men of Israel said to the Hivites - In Joshua 3:10 the Hivites are on the "To Be Exterminated" list! In Joshua 9:1 recall the "Hivites" heard but whether this refers to the Gibeonites addressed as "Hivites" is unclear. Hubbard - Gibeon is, in fact, home to a specific subgroup of Canaan, the Hivites (v. 7; cf. Josh 9:1), and a kind of capital city to a confederation of four small towns (cf. the list in v. 17). Hivites apparently also lived around Shechem (Gen. 34:2) and in the land of Mizpah at the foot of Mount Hermon (Josh. 11:3). For details on these cities, see Boling, Joshua, 266–67; Butler, Joshua 103. (Joshua NIV Application Commentary) Holman Bible Dictionary on Hivites - A name that occurs twenty-five times in the Bible though not in texts outside the Bible. Hivites are found in Gibeon (Joshua 9:7; Joshua 11:19 ), Shechem (Genesis 34:2 ), below Hermon in the land of Mizpah (Joshua 11:3 ), and in the Lebanon mountains (Judges 3:3 ). Most frequently the name appears in the list of nations God would drive out of the land during the Israelite conquest (for example, Deuteronomy 7:1 ). Hivites 25v - Ge 10:17; Ge 34:2; Gen. 36:2; Exod. 3:8; Exod. 3:17; Exod. 13:5; Exod. 23:23; Exod. 23:28; Exod. 33:2; Exod. 34:11; Deut. 7:1; Deut. 20:17; Jos. 3:10; Jos. 9:1; Jos. 9:7; Jos. 11:3; Jos. 11:19; Jos. 12:8; Jos. 24:11; Jdg. 3:3; Jdg. 3:5; 2 Sam. 24:7; 1 Ki. 9:20; 1 Chr. 1:15; 2 Chr. 8:7
Josué 9
Morris - Even though the Gibeonites had deceived them, the Israelites felt bound by their oath, sworn in the name of the Lord God of Israel (see Leviticus 19:12). Robert Robb: As a result of this impetuous decision that was based solely on carnal reasoning they in effect not only allowed an enemy battalion that should have been destroyed of the hook but also allowed the enemy into their camp. It was a mistake, a foolish mistake, and Joshua and the people had to live with the consequences of their mistake and all because the y didn’t seek guidance from God on the matter. They took a hasty decision about an important matter, based solely upon their own powers of human reasoning and without seeking clear guidance from God, and they got it wrong. If only they had taken the time t o bring the matter before God. . . Robert Massey: Here is a little story that shows how dangerous compromise is. Winter was coming on and a hunter went out into the forest to shoot a bear out of which he planned to make a warm coat. By and by he saw a bear coming toward him and raised his gun and took aim. “Wait,” said the bear, “why do you want to shoot me?” “Because I am cold,” said the hunter. “But I am hungry,” the bear replied, “so maybe we can reach an agreement, or a compromise.” In the end, the hunter was well enveloped with the bear’s fur and the bear had eaten his dinner. We always lose out when we try to compromise with the devil and sin (Heb 3:13, Heb 11:25). It will consume us in the end. Grumbled (murmured) (03885) lun means "to murmur." In the Niphal, the verb carries the thought of being "obstinate" or "stubborn," from the idea of "remaining" or "persisting" in a negative sense. Hence, there is a resultant definition of "grumbling" or "complaining."The contexts of the occurrences of lûn in Exodus cover the period between the parting of the Red Sea and the receiving of the Ten Commandments. Even after witnessing the plagues and the destruction of Pharaoh's army, the former slaves "murmured" against Moses because they were without water for three days and because the water found at Marah was bitter (Ex 15:24). Two and one-half months after their exodus from bondage, the people again grumbled against Moses and Aaron, because food was scarce. They wished that they had never left Egypt, saying, "We sat around pots of meat and ate all the food we wanted" (Ex 16:3NIV). God heard their murmuring and sent manna, but Moses rebuked the people, saying, "Your murmurings are not against us, but against the Lord" (Ex 16:8). The pattern of unbelief and murmuring thus continued. Having arrived at the southern border of Canaan, Moses sent twelve men to spy out the Promised Land. In spite of the miraculous guidance, provision, protection and presence of the Lord, unbelief prevailed. After ten of the spies gave a negative report, the Israelites shouted and wept all night, again grumbling against Moses and Aaron, even threatening to stone both of them (Nu 14:1ff, 10). God's response was more severe. Because Moses and Aaron interceded for the Lord to be merciful with the rebellious people, God forgave them; however, no one who participated in this rebellion entered the Promised Land. God referred to those who murmured as "an evil congregation" (Nu 14:27).(Complete Biblical Library Greek-English Dictionary) George Bush - Notes Critical and Practical on the Book of Joshua - Chapter 9 18. The congregation murmured. Principally, no doubt, because they were deprived of the spoils of the Gibeonites. Though they did submit to the restraints laid upon them by this league, yet it was with an ill grace; they were vexed to have their hands thus tied by their rulers, and vented their disaffection in the most unequivocal manner. Some of them, however, might have honestly resented what they deemed a flagrant breach of the Divine commandment. There is often, nay generally, more conscience and principle among the common class of the people, than among those placed in authority over them, although this remark is not to be construed to the disparagement of Joshua. Joshua 9:19 But all the leaders said to the whole congregation, "We have sworn to them by the LORD, the God of Israel, and now we cannot touch them. We have: Jos 9:20 Ec 8:2 9:2 Jer 4:2 Joshua 9 Resources - Multiple Sermons and Commentaries GIBEONITES ARE UNTOUCHABLE BECAUSE THE COVENANT IS INVIOLABLE But all the leaders said to the whole congregation, "We have sworn to them by the LORD, the God of Israel, and now we cannot touch them - The leaders showed integrity in holding firm on the covenant peace treaty and would not violate it because they had sworn by the LORD, the God of Israel. John Calvin said, “The sacred name of God is more precious than the wealth of a whole world."