Joshua 9

Joshua 9:1

Origen of Alexandria: But let us see what is written after these things: “and all the kings of the Amorites heard,” it says, “both those beyond the Jordan, and those in the mountains, and those in the plains, and those upon the shores of the great sea, and those who were in Antilibanus, and the Hittites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Girgashites and the Jebusites, and they gathered together into one, to make war against Jesus and Israel together.” The history of the deeds done is clear and needs no explanation, since it has plainly been fulfilled; yet from these visible things which have been done, let us contemplate the wars and triumphs which our Lord Jesus the Savior has waged, although we also see these fulfilled visibly in him himself. For the kings of the earth gathered together, the senate, and the people, and the Roman princes, to make war against the name of Jesus and Israel together. For they decreed by their laws that there should be no Christians. Every city, every order attacks the name of the Christians. But just as then all those kings gathering together against Jesus were able to do nothing, so also now neither the “princes” nor those adverse “powers” have been able to do anything to keep the race of the Christians from being propagated more widely and more abundantly. For it is written: “the more they humbled them, the more they became and grew exceedingly strong.” And we are confident that not only will our invisible enemies and adversaries not be able to prevail over us, but also that, with Jesus our Lord conquering, “Satan will swiftly be crushed under the feet” of his servants. For with him as leader his soldiers will always conquer, so that we too may say, as it is written in Ezra: “From you, Lord, is the victory, and I am your servant; blessed are you, God of truth.” Let us too always call upon him, that he may grant us victory in Christ Jesus our Lord, “to whom is glory and dominion unto the ages of ages. Amen!” — HOMILIES ON Joshua 9.10

Joshua 9:3

Origen of Alexandria: “In my Father’s house are many mansions,” says the Word of God. But the resurrection of the dead too will not have an equal glory for those who rise, but “there is one flesh of birds, another of cattle, and another indeed of fish. And there are heavenly bodies, and earthly bodies; but the glory of the heavenly is one thing, and that of the earthly another. There is one glory of the sun, another glory of the moon, another glory of the stars. Star differs from star in glory; so also is the resurrection of the dead.” Many, therefore, are the differences marked out among those who come to salvation. Hence even now I judge those Gibeonites, whose story has been read aloud, to be a certain small portion of those who are to be saved—yet in such a way that they are not saved without the branding of some mark. For you see how they are condemned to become “hewers of wood” or “carriers of water” for the service of the people and the ministry of “the altar of God,” since indeed “with deceit and cunning” they came to the sons of Israel, clothed in “old rags and shoes” and carrying “food of stale bread.” These, then, “come to Jesus” with all their old, worn-out things, and beg of him only this, that they may be saved. In their figure it seems to me that something of this sort is shown. There are certain people in the Church who indeed believe and have faith in God and consent to all the divine precepts, and who are also religious toward the servants of God and desire to serve them, and who are furthermore quite prompt and ready for the adornment of the church or its ministry, but in their own acts and manner of life they are quite unclean and entangled in vices, not at all “putting off the old man with his deeds,” but wrapped up in old vices and unclean things, just as those men too were covered with “old rags and shoes”—so that, apart from believing in God and appearing devoted toward the servants of God or the worship of the church, they apply no correction or renewal to their morals. To these, then, Jesus our Lord grants salvation indeed, but in some way that very salvation of theirs does not escape the mark of ill repute. A similar figure concerning these people is also described in the little book which is called The Shepherd. For he says that there is a certain tree, which is called an elm, which bears no fruit, yet it supports a vine, which bears very much fruit; and from the fact that it is a prop to the vine, which, leaning on its strength, is able either to produce or to preserve very much fruit, even the elm, which is unfruitful, appears necessary and useful for this very reason, that it serves the fruit-bearing vine. Understand something of the same sort also in the Gibeonites, who indeed did not “put off the old man with his deeds,” yet minister to the saints and serve them and expend some usefulness, and by a certain order of this kind receive salvation from Jesus with the interposition of an oath. For my own part, I would not wish to obtain salvation in the order of the Gibeonites, nor to be numbered among the “hewers of wood” or “carriers of water,” but to receive an inheritance among the Israelites and to obtain a portion of the land of promise. — HOMILIES ON Joshua 10.1

Augustine of Hippo: The Gibeonites came to Joshua with bread and old sacks to give the impression that they came from a distant land, as they had planned, so that the Israelites would spare their lives - for the Lord had ordered that no one be respected by the inhabitants of those lands. to those who entered. Well, in relation to this, some codices both Greek and Latin say: And taking old sacks on their shoulders (Joshua 9,10 4). Other codices that seem more accurate do not say: on the shoulders, but: on their asses. The similarity of the word in the Greek language facilitated the error and that is why the Latin copies also vary. Indeed, omon and onon do not differ much from each other. But the first word means “shoulder” and the second “ass”. It is more likely that they are asses, because the Gibeonites said that they had been sent from their village, which was far away. From this it is deduced that they were legacies and therefore they could carry the necessary things, certainly in donkeys and not on shoulders, since there could not be many, and also the Scripture says that they not only carried sacks, but also wineskins (Cf Joshua 9,19 13). — QUESTIONS ON JOSHUA, Q. 12 (tr. J. Litteral, draft)

Joshua 9:11

Ambrose of Milan: Then the Gibeonites, fearing his strong hand, came with guile, pretending that they were from a land very far away, and by traveling so long had rent their shoes and worn out their clothing, of which they showed proofs that it was growing old. They said, too, that their reason for undergoing so much labor was their desire to obtain peace and to form friendship with the Hebrews, and [they] began to ask Joshua to form an alliance with them. — On the Duties of the Clergy 3.10.67-68

Joshua 9:14

Ambrose of Milan: And he, being as yet ignorant of localities and not knowing anything of the inhabitants, did not see through their deceit, nor did he enquire of God but readily believed them. So sacred was one’s promised word held in those days that no one would believe that others could try to deceive. Who could find fault with the saints in this, namely, that they should consider others to have the same feelings as themselves and suppose no one would lie because truth was their own companion? They do not know what deceit is, they gladly believe of others what they themselves are, while they cannot suspect others to be what they themselves are not. Hence Solomon says, “An innocent man believes every word.” We must not blame his readiness to believe but should rather praise his goodness. To know nothing of anything that may injure another, this is to be innocent. And although he is cheated by another, still he thinks well of all, for he thinks there is good faith in all. — On the Duties of the Clergy 3.10.67-68

Joshua 9:19

Augustine of Hippo: We can ask why the Hebrews thought that they should keep the oath made to the Gibeonites, even though the oath was made thinking they had come from a distant land, as they, lying, had told them. The Gibeonites knew that the Hebrews would wage war on them if they knew that they lived in that land that had been promised to them and that they would get it on property if they killed their inhabitants. The Israelites swore to respect them for having lied saying that they came from a distant land. But after knowing that they lived there, where, according to the divine precept, they had to make war on everyone they met, they did not want to break the oath, and, although they knew they had lied, they preferred to respect their lives, because of the oath, although They could naturally tell them that they had sworn an oath, believing that they were coming from a distant land. Knowing the truth, they should have fulfilled the Lord’s command over them, making war against them as others. God approved this behavior and did not get angry with the Israelites, who had forgiven them, even though they had not consulted him about who they were and that is why they were able to deceive them. Therefore, we can think that very timely feared God in the midst of his people, although they wanted to deceive men to save his life. That is why the Lord did not get angry with them when they made the oath or when they were spared, to do justice to the Gibeonites themselves, as men of his people, punishing the house of Saul, as the book of the Kings says (Cf 2R 21,1-8). And since the oath was kept, although it had been done in favor of men who had lied, so that the Israelite decision was inclined to clemency, it did not displease God. Because if, on the contrary, they had sworn that they would kill some who believed that they were Gibeonites, that they lived in the promised land and that they had come to them from distant lands, we should not think that they should be exterminated because of fulfilling the oath, since by a feeling of clemency similar to forgiveness, the holy man David, even after swearing that he would kill Nabal, knowing certainly who he was the one he had to kill, preferred to forgive him and not fulfill the oath in a more serious matter, thinking that it pleased God more if he did not do what he had sworn to do, moved by anger to hurt him, than if he did. — QUESTIONS ON JOSHUA, Q. 13 (tr. J. Litteral, draft)

Joshua 9:21

Origen of Alexandria: Thus, therefore, you also, if you have brought a word in praise of God, not new and fresh from the learning of the spirit, from the doctrine of God’s grace, your mouth indeed offers “a sacrifice of praise,” but your mind is accused on account of the sterility of yesterday’s flesh. For the Lord did not delay and order the bread which he gave to the disciples to be reserved for the next day when he said to them, “Take and eat.” Perhaps there is something of this mystery in the fact that “he commands them not to carry bread on the way,” that you always bring fresh loaves of the word of God which you carry within you. For this reason, the Gibeonites are condemned, and they become “cutters of wood and carriers of water” because they had brought old bread to the Israelites whom the spiritual law ordered always to use fresh and new. — HOMILIES ON Leviticus 5.8

Origen of Alexandria: It must certainly be observed that heretics who do not receive the Old Testament are accustomed, when reading this passage, to make a slander, and they say: See how Jesus the son of Nave had no humanity in him, in that, while granting salvation to men who had come to him as suppliants, he inflicted upon them the mark of ill repute and the yoke of servitude. If a soul less instructed in the divine Scriptures hears these things, it can at once be weakened and endangered, so that it flees from the catholic faith; for they do not understand these men’s deceptions. For Jesus held a fitting judgment toward them according to the measure of their faith. But moreover “Rahab the harlot,” who believed with whole faith together with “all her house” and received the Israelite spies with fullest devotion, was received wholly into the fellowship and society of the people, and it is written of her that “she was joined to the sons of Israel unto this present day.” But those men, who loved the fellowship of the Israelite nation not so much as, terrified by fear of their own destruction, they “came to Jesus with cunning and fraud”—how could they earn liberty of life and fellowship of the kingdom by servile deceits? In short, do you wish to know that a condition worthy of the baseness of their mind was dispensed toward them by Jesus? They themselves say, “we have heard how great things the Lord did” for you through the Red Sea and in the desert. And though they said these things and confessed that they had heard and knew of the divine wonders, yet they did nothing worthy of faith, nothing worthy of admiration of such great powers. And therefore Jesus, seeing their narrow and meager resolve in faith, preserves a most just moderation toward them, so that they might earn salvation, though they had brought but little faith, yet would not receive the highest degree of the kingdom or of liberty, because their faith was ennobled by no addition of works, since the Apostle James declares that “faith without works is held to be dead.” — HOMILIES ON Joshua 10.2

Origen of Alexandria: Nevertheless it must be known, so far as we are taught by the shadowing forth of figures of this kind, that if there are any such among us, whose faith has only this much, that they come to the church and bow their head to the priests, render services, honor the servants of God, and also contribute something to the adornment of the altar or the church, yet do not apply zeal to cultivate their morals as well, to amend their acts, to put off their vices, to cultivate chastity, to soften their anger, to restrain their avarice, to check their rapacity, to remove evil-speaking and foolish talk or scurrilities and the poisons of detraction from their mouth: let those who are such, who are unwilling to amend themselves but persevere in these things even to their last old age, know that a part and lot with the Gibeonites is to be allotted them by the Lord Jesus. But rather we beseech you, brethren, we who exercise the embassy of the word of God, that, while we still have the power of amending, we may make the effort and hasten, casting off the old filth and the “old rags” of vices, to be joined and associated to Israelite liberty. But do you wish to see how great the liberty of the Israelites is? In the law it is enjoined that it not be permitted for a “Hebrew boy,” if perchance he has fallen into servitude, to serve more than “six years,” but the law commands that “in the seventh year” he be dismissed “free.” So great is the care for liberty among them. And if indeed we recall this to spiritual understanding, even if you too are a “Hebrew boy” who has fallen into servitude—for he is a boy who through the pliancy of his soul has fallen into servitude; and what sort of servitude, the Scripture says: “he who sins is a slave of sin”; into this servitude a manly and perfect soul does not fall, but a boyish and pliant one—therefore even if you are a “Hebrew boy,” that is, already faithful and having obtained baptism in the church, and after this have fallen into the servitude of sin, let a servitude of “six years” suffice for you; “in the seventh year” take care that you do not serve, but hasten back to your liberty. The number seven signifies the law of the commandments; but the number six holds the figure of this world. As long, therefore, as “you savor the things that are of this world” and are exercised in them and “think according to the flesh,” it is necessary that you “serve sin.” But when you have come to the number seven, that is, to the knowledge of the law, then seek your liberty and return to your paternal nobility; lest, if you remain in your evils and persevere in your sins, with the mark fixed in your ear, as one who does not hear the words of God admonishing you and recalling you to your former liberty, you be a “slave of sin” forever. Then next I ask of you, would you willingly wish to be made a slave in this world from being a father of a household and a noble man? Doubtless you refuse, since indeed we see very many even from a servile condition hastening to liberty and, as far as they can, desiring even to become rich and to cover the cheapness of their inborn low birth with honors sought from every quarter. If, therefore, in this life no one wishes to be a slave, but as far as it can be done desires both to be free and rich and noble, so that he may not only suffice for himself but also bestow upon others, shall we in those eternal things that are to be changed by no end indifferently endure servitude, and does it seem a small matter to us if we are reckoned among the “hewers of wood and carriers of water”? Therefore for this reason, “while it is day, let us work” what is good, and let us give effort to our amendment, so that from our acts and manner of life and morals we may deserve to be ennobled and become worthy to receive “the spirit of adoption,” so that we may rather be held among “the sons of God,” through his only and true Son Jesus Christ our Lord, “to whom is glory and dominion unto the ages of ages. Amen.” — HOMILIES ON Joshua 10.3