Don't Judge a Book By Its Cover
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I. The Confederation Against Israel, 1-2
I. The Confederation Against Israel, 1-2
Conspiracies tend to come apart.
Up to this point, the Israelites have attacked and taken individual cities. Now, they encounter coalitions of cities and people groups. The Canaanities realise the severity of their situation, that it comes down to, as they see it, as “united we stand; divided we fall.” Six kings come against the Israelites (vv. 1–2). It reminds us of :
Up to this point, the Israelites have attacked and taken individual cities. Now, they encounter coalitions of cities and people groups. Six kings come against the Israelites (vv. 1–2). The Gibeonites choose not to fight in this coalition, instead opting to trick Joshua into a treaty (vv. 3–15).
Why do the nations rage and the peoples plot in vain? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, (ESV)
Why do the nations rage and the peoples plot in vain? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, (ESV)
and the peoples plot in vain?
2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, (ESV)
2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, (ESV)
and the rulers take counsel together,
against the LORD and against his Anointed,
The Gibeonites, though, choose not to fight in this coalition, instead opting to trick Joshua and the leaders of Israel into a covenant (vv. 3–15).
The Confederation Against Israel, 1-2
The Confederation Against Israel, 1-2
II. The Gibeonite Gambit, 3-15
II. The Gibeonite Gambit, 3-15
Trick and Treaty; or, The Hivites Hustle the Israelites
Trick and Treaty; or, The Hivites Hustle the Israelites
Gullibility over the Gibeonites’ Story
The Hivites Hustle the Israelites
A Self-Preservation Plan
A Self-Preservation Plan
The four towns of the Gibeonites were about 11 kilometers northwest of Jerusalem. They are naturally concerned regarding the invasion of the Israelites and the destruction of Jericho, Ai, and Bethel. Instead of aligning with the six kings in a military alliance, they opt for a more subtle approach.
They somehow have come into the knowledge that Israel was not to make peace with any of the inhabitants of Canaan; they they were all to be put to the sword.
It was the will of God, as we read in .
reveals the divine rationale for such extermination:
When the Lord your God brings you into the land you are entering to possess and drives out before you many nations-the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, seven nations larger and stronger than you-and when the Lord your God has delivered them over to you and you have defeated them, then you must destroy them totally. Make no treaty with them, and show them no mercy. Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your sons away from following me to serve other gods, and the Lord’s anger will burn against you and will quickly destroy you. This is what you are to do to them: Break down their altars, smash their sacred stones, cut down their Asherah poles and burn their idols in the fire. For you are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession.
Israel, however, could make covenants with non-Canaanite peoples. gives instructions regarding cities far from Canaan: “When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you” (vv. 10-11). In other words, their lives would be spared. This, of course, was what the Gibeonites wanted.
So they connive to con Israel into thinking that they were from far, far away, and then play the covenant card for their protection.
As far as it goes, it seems very plausible: they donn worn-out clothing, equip themselves with played-out, busted equipment, and supplies that were going bad. They present themselves to Joshua and the leaders of Israel. Some were cautious and said “perhaps you live among us; then how can we make a covenant with you?”
From a very distant country your servants have come, because of the name of the LORD your God. For we have heard a report of him, and all that he did in Egypt, 10 and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth. 11 So our elders and all the inhabitants of our country said to us, ‘Take provisions in your hand for the journey and go to meet them and say to them, “We are your servants. Come now, make a covenant with us.” ’ 12 Here is our bread. It was still warm when we took it from our houses as our food for the journey on the day we set out to come to you, but now, behold, it is dry and crumbly. 13 These wineskins were new when we filled them, and behold, they have burst. And these garments and sandals of ours are worn out from the very long journey.”
The provenance of their provisions
Trick and Treaty; or, The Hivites Hustle the Israelites
A Plausible
Trick and Treaty; or, The Hivites Hustle the Israelites
Trick and Treaty; or, The Hivites Hustle the Israelites
Trick and Treaty; or, The Hivites Hustle the Israelites
Trick and Treaty; or, The Hivites Hustle the Israelites
A realistic report of God’s Actions
A realistic report of God’s Actions
From a very distant country your servants have come, because of the name of the LORD your God. For we have heard a report of him, and all that he did in Egypt, 10 and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon the king of Heshbon, and to Og king of Bashan, who lived in Ashtaroth. 11 So our elders and all the inhabitants of our country said to us, ‘Take provisions in your hand for the journey and go to meet them and say to them, “We are your servants. Come now, make a covenant with us.” ’ 12 Here is our bread. It was still warm when we took it from our houses as our food for the journey on the day we set out to come to you, but now, behold, it is dry and crumbly. 13 These wineskins were new when we filled them, and behold, they have burst. And these garments and sandals of ours are worn out from the very long journey.”
What they say is true and accurate, as far as they go. They conveniently leave-out the events on that side of the Jordan, with the crossing of the river, and the defeat of Jericho and Ai.
A Profession of Faith?
A Profession of Faith?
A Profession of Faith?
A Profession of Faith?
We Evangelicals get all swoony when we hear religious language that sounds good to our ears, and especially in our particular Australian context where there is increasing opposition to the Gospel and Biblical truth, and we hear “God talk” from someone and we tend in our hopeful. wishful thinking, to interpret things people say with a positive spin if they push the right buttons. Satan comes as an angel of light, and certainly can string together words and phrases that sound right, but come right from an unsound heart. Satan can hide a pint of poison in a lake of truth. The statements the Gibeonites made about God were spot-on. And Israel ate it up.
We’ve all most likely known folks who made great professions of their faith but who later turned out to be false. The saying from Shakespeare’s Merchant of Venice, “truth will out,” is true. Now all things will be brought to light at Christ’s return, but some things will come to light much quicker. Sometimes, though, we find out AFTER we make a decision, rather than when it would be most needful at the time.
Is What You See Really What You Get?
Is What You See Really What You Get?
[The Israelites} trusted in their own natural understanding, based on observation, and our natural reaction is to say, “But what’s wrong with that? Is it really possible to operate any other way? Our world is a world of sense impressions. They are all we have to go on. We have to decide on the basis of what we see and hear and touch, and if in operating that way we make mistakes, we can hardly be blamed for them. There is nothing else to be done.” The great error here—I am sure you can see it—is assuming that reality is nothing more than the material. It is true that much of reality is material. That is why judgments based on sense impressions are proper and reliable under many circumstances. When you pull a piece of meat out of the refrigerator and find that it is discolored and has a bad smell, it is wrong to eat it. Your senses are given to you by God to tell you that the meat is bad and that you will probably get sick if you eat it. That way of making a decision works for us every day in scores of situations. But the difficulty with operating that way all the time is that reality does not consist only of the material. There is a spiritual world too, and in that spiritual world there is a powerful, crafty, and malicious being who is bent on our destruction. We cannot see the devil. We cannot handle, taste, or smell his stratagems. Therefore, in all spiritual (and all moral) areas, we need wisdom that goes beyond any we can derive from sense impressions. This is what that often-quoted advice from Proverbs is all about. “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (). The key words are lean not on your own understanding.
Boice, James Montgomery. Joshua (Expositional Commentary) (Kindle Locations 1400-1414). Baker Publishing Group. Kindle Edition.
Cutting a Covenant, 14-15
Cutting a Covenant, 14-15
Cutting a Covenant, 14-15
Cutting a Covenant, 14-15
The Gibeonites report of God’s dealings and their seeking to have a treaty made with the Israelites would lead one to wonder if they had truly come to faith? To hear such a report from someone, especially from someone purporting to come from a long, long way off, speaking of God that way, and their wanting a connection with God’s covenant people, wow — something we’d all desire. But is their talk consistent with their walk? Is it genuinely credible? This all sounded very flattering to Joshua and the elders of Israel, and indeed, most of us are susceptible to praise, particularly when we have just been successful in some kind of battle or endeavor for the Lord. When we are used to head-on confrontation, the enemy can catch us off guard simply by quietly switching gears.
The Gibeonites report of God’s dealings and their seeking to have a treaty made with the Israelites would lead one to wonder if they had truly come to faith? To hear such a report from someone, especially from someone purporting to come from a long, long way off, speaking of God that way, and their wanting a connection with God’s covenant people, wow — something we’d all desire. But is their talk consistent with their walk? Is it genuinely credible?
We Evangelicals get all swoony when we hear religious language that sounds good to our ears, and especially in our particular Australian context where there is increasing opposition to the Gospel and Biblical truth, and we hear “God talk” from someone and we tend in our hopeful. wishful thinking, to interpret things people say with a positive spin if they push the right buttons. Satan comes as an angel of light, and certainly can string together words and phrases that sound right, but come right from an unsound heart. Satan can hide a pint of poison in a lake of truth. The statements the Gibeonites made about God were spot-on. And Israel ate it up.
The tragedy of this passage is in verse 14: “So the men took some of their provisions, but did not ask counsel from the Lord.” Joshua and the leaders failed to consult God’s Word and obey it fully. Joshua had the First Five Books of the Bible, Genesis through Deuteronomy, and in God’s Word it gave specific directions about how he should receive guidance for matters not revealed in the Scripture. said, “He is to stand before Eleazar the priest, who will obtain decisions for him by inquiring of the Urim before the Lord.” Did Joshua do that? No. Probably he did not look into the Scripture, and, thus, he failed to consult the priest who was there with the ark of the presence of the Lord. The priest had the Urim and the Thummin, devices by which to find out the will of God. But Joshua failed to make use of this divine provision for guidance.
tells us we are to live by “every word that comes from the mouth of the Lord.” We are not to rely on our own understanding, even when we think the direction is clear. It may not be that certain. We had better go to God, for he may have something to tell us which will be the exact opposite of what we are thinking.
Joshua and the elders were duped because they did not seek the objective will of God. Additionally, the priests should have come to Joshua and the elders, counseling them to seek the will of God in this matter, but they did not. God certainly would have told them whether the Gibeonites were neighbors or from a distant land. What failure! What tragedy! How terrible it is to make decisions based on human understanding.
[The Israelites} trusted in their own natural understanding, based on observation, and our natural reaction is to say, “But what’s wrong with that? Is it really possible to operate any other way? Our world is a world of sense impressions. They are all we have to go on. We have to decide on the basis of what we see and hear and touch, and if in operating that way we make mistakes, we can hardly be blamed for them. There is nothing else to be done.” The great error here—I am sure you can see it—is assuming that reality is nothing more than the material. It is true that much of reality is material. That is why judgments based on sense impressions are proper and reliable under many circumstances. When you pull a piece of meat out of the refrigerator and find that it is discolored and has a bad smell, it is wrong to eat it. Your senses are given to you by God to tell you that the meat is bad and that you will probably get sick if you eat it. That way of making a decision works for us every day in scores of situations. But the difficulty with operating that way all the time is that reality does not consist only of the material. There is a spiritual world too, and in that spiritual world there is a powerful, crafty, and malicious being who is bent on our destruction. We cannot see the devil. We cannot handle, taste, or smell his stratagems. Therefore, in all spiritual (and all moral) areas, we need wisdom that goes beyond any we can derive from sense impressions. This is what that often-quoted advice from Proverbs is all about. “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (). The key words are lean not on your own understanding.
Boice, James Montgomery. Joshua (Expositional Commentary) (Kindle Locations 1400-1414). Baker Publishing Group. Kindle Edition. n to Gibeon’s Deceit, 16-27
We are reminded here that decisions may be wise and rational by human standards; yet, at the same time, they may be hasty and ill-advised unless the Lord’s will is sought. Even after careful judgment, we are to say, “If it is the Lord’s will, we will live and do this or that” (). Not only good sense but God’s will determines whether a decision is wise. We seek his will while making important decisions when we proceed humbly, determine whether our decision in any way opposes God’s clear Word, let love for God and people motivate us, and pray for God’s guidance and blessing. Like all good things the Lord has created, the decision-making process is also “consecrated by the word of God and prayer” ().
[The Israelites} trusted in their own natural understanding, based on observation, and our natural reaction is to say, “But what’s wrong with that? Is it really possible to operate any other way? Our world is a world of sense impressions. They are all we have to go on. We have to decide on the basis of what we see and hear and touch, and if in operating that way we make mistakes, we can hardly be blamed for them. There is nothing else to be done.” The great error here—I am sure you can see it—is assuming that reality is nothing more than the material. It is true that much of reality is material. That is why judgments based on sense impressions are proper and reliable under many circumstances. When you pull a piece of meat out of the refrigerator and find that it is discolored and has a bad smell, it is wrong to eat it. Your senses are given to you by God to tell you that the meat is bad and that you will probably get sick if you eat it. That way of making a decision works for us every day in scores of situations. But the difficulty with operating that way all the time is that reality does not consist only of the material. There is a spiritual world too, and in that spiritual world there is a powerful, crafty, and malicious being who is bent on our destruction. We cannot see the devil. We cannot handle, taste, or smell his stratagems. Therefore, in all spiritual (and all moral) areas, we need wisdom that goes beyond any we can derive from sense impressions. This is what that often-quoted advice from Proverbs is all about. “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (). The key words are lean not on your own understanding.
Boice, James Montgomery. Joshua (Expositional Commentary) (Kindle Locations 1423-1425). Baker Publishing Group. Kindle Edition.
Israel failed to remember that they were in a Spiritual War. There is a spiritual reality that includes God and his angels, as well as the devil and his demons. There is the kingdom of God and the kingdom of Satan. Paul speaks of this spiritual reality many times: “So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (); “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (); “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (); “We are not unaware of [Satan’s] schemes” ().
If we are to live for God in this world, we must recognize that there is a spiritual realm as well as a material one, and we must seek God’s strength to be successful in the battles that take place there. We have seen in some way up to this point God’s leading of them with specific divine revelation: God told the people when to cross the Jordan, what to do after they had crossed it, how to attack Jericho, and so on. Even in the case of Ai, although there had been sin in the camp originally, there were still divine instructions as to how the ambush should be laid and what should be done with the city following its capture. In this chapter there is no word from the Lord at all, because the people did not seek it. Do you lack a word from God in the decisions you face? If so, it is because you are not seeking it. The Bible says, “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (). Word and prayer! We are to pray constantly for the help and blessing of God. Paul says, “on all occasions with all kinds of prayers and requests” (). Joshua and the people of Israel failed to do this and so erred greatly.
The Success of the Greater Joshua
But there is a greater Joshua-our Lord Jesus Christ. He was tempted by Satan, yet he triumphed by saying, “It is written. . . .” He always did the will of God. He rebuked Peter when he counseled him not to die on the cross. He prayed, “Not my will, but thine be done.” He went to the cross to die in our place. He was not deceived, and therefore we are saved.
Everyone who trusts in Jesus Christ shall be saved. Have you trusted in him? If so, then you can rejoice, for you have a strong and sure guide to lead you every step of the way. If you have not trusted in him, I urge you to do so today. Then you too shall rejoice forever, and he shall guide you and keep you from deception.
III. Israel’s Reaction, 16-25
III. Israel’s Reaction, 16-25
Boice, James Montgomery. Joshua (Expositional Commentary) (Kindle Locations 1400-1414). Baker Publishing Group. Kindle Edition. n to Gibeon’s Deceit, 16-27
Uh-oh, 16-17
Uh-oh, 16-17
Request for Covenant, 6-8
Three days into the covenant with the Gibeonites, the truth comes out as to who they are and where they’re from. We don’t exactly know how this was found out, but the fact is that Israel has learned that they’ve been scammed, bad. They seem ready to lock and load, and head over to the Gibeonite towns.
Two Wrongs Don’t Make a Right
(Israel Cautious)
Dealing with Israel: the oath is sacred, 18-21
Dealing with Israel: the oath is sacred, 18-21
The oath and the complaint of the people, 18
The oath and the complaint of the people, 18
While they have arrived at Gibeon, they haven’t attacked them, due to the covenant made with them. They have sworn “by the Lord, the God of Israel.” God’s reputation is at stake in Israel’s conduct. But it isn’t a popular decision, and all the congregation murmur against their leaders.
The oath and the answer to the complaint, 19–21
The oath and the answer to the complaint, 19–21
A “Confession” about God, 9-11
They will not attack Gibeon; Our covenant keeping God is faithful to His Promises; we as His people must be as well. To act otherwise is to bring God’s wrath upon us. Israel was stuck. They must not break an oath, though it had been wrongly obtained, because they had wrongly neglected the wisdom of God.
Wrong decisions have disastrous consequences, both for this life and for the generations to come. The Bible says, “Do not be deceived: God cannot be mocked. A man reaps what he sows” (). Our wrong decisions affect not only us, but all under our leadership-our spouse, our children, our congregation-and it goes on for generations. Look at the wrong decision made by Adam and Eve, and its disastrous consequences. Look at the wrong decision of David; the sword did not depart from his house. Remember the foolish decision of Lot, who chose for himself grass and brought tragedy upon himself and all his descendants. Joshua’s wrong decision brought about murmuring and disunity for the first time in that generation of Israel, and introduced a foreign people into the community to be a constant source of temptation and snare.
What to do? For the Israelities and for us, the answer is to Live as faithfully as we could within those twisted situations.
We must live with the consequences of our wrong actions. “Can’t a sin or wrong action be forgiven?” someone asks. Yes, of course. But the consequences of that false step must often be lived with indefinitely. The obvious example here is marriage, although many other examples could be given. Often a Christian will marry one who is not God’s choice for him or her. Frequently the mistake involves a non-Christian, but the same thing can happen with two followers of the Lord. What can be done in such circumstances? The world has an answer. It says, “Get a divorce. You have to do what is best for yourself. Think of your future.” God’s Word says that this is something with which the Christian (or Christians) must live. Paul wrote, “A wife must not separate from her husband. . . . And a husband must not divorce his wife” (). Above all, there must be no remarriage. Jesus said, “Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery” (). But what about the world’s solution of getting out of a bad marriage? “Certainly you can escape the consequences of your original bad decision in that way,” someone says. Can you? The true answer is that you cannot. You change one set of consequences for another, but you do not escape bad consequences. In this situation, the results affect whatever children there may be, the couple’s friends, and even the new marriage.
This demand spills over into our lives in Christ. God’s people are called to live obediently amidst the results of their folly. There are times when our preferences, our conveniences, our justifications must not be allowed to dissolve those difficult situations. The saying, two wrongs don’t make a right, is certainly illustrated here.
We may be caught in a framework of our sin, wrong, and folly. I’m sure we can fill-in many, many blanks here as to sins we’ve committed, poor decisions, bad choices we’ve made. Surely we need repentance and forgiveness—yet eradication of guilt does not eliminate all the consequences of sin. Dave Ramsey, a Christian financial planner/adviser who has a very popular radio program, speaks of our having to pay “stupid tax.” It is the ramifications of and the ongoing consequences of our poor choices, or our out and out sins. ILLUS: Co-Signing the note. The Bible says that the way of the wicked is hard. We must, therefore, be faithful to God in the wake of our mistakes and be assured that his mercy does not cease because we have been wrong. We must glorify and magnify the grace of God in the midst of our messes.
But Gibeon must be dealt with for their deceit. They will become the lowest of slaves in Israel: drawers of water and cutters of wood — hard labour, for life, generation after generation. There is a bit of word play here in the Hebrew: two of the four Hivite cities have names which relate to the work they will do: Beeroth (wells) and Kiriath Jearim (woodsville).
They will become the lowest of slaves in Israel: drawers of water and cutters of wood — hard labour, for life, generation after generation.
Dealing with Gibeon: the curse is perpetual, 22–25wo of the four Hivite cities have names which relate to the work they will do: Beeroth (wells) and Kiriath Jearim (woodsville).
Dealing with Gibeon: the curse is perpetual, 22–25wo of the four Hivite cities have names which relate to the work they will do: Beeroth (wells) and Kiriath Jearim (woodsville).
Dealing with Gibeon: the curse is perpetual, 22–25
Dealing with Gibeon: the curse is perpetual, 22–25
Accusation of deceit, 22
Accusation of deceit, 22
This accusation is more of a justification for what is to be done to them. This is not a trial, but a sentencing.
Announcement of curse, 23
Announcement of curse, 23
“Confession about God
There is a penalty for the Gibeonites’ deception. The penalty is the “curse” of being servants. Yet the curse is not without blessings. They will be protected, and their service will be in God’s house. Like Cain in , they will feel the curse, but they will also enjoy safety. It is interesting that the curse Noah had issued against Canaan centuries before is partially fulfilled in the lowly service of these Canaanites from Gibeon. Noah’s curse had said: Cursed be Canaan! The lowest of slaves will he be to his brothers. ()
Explanation of deceit, 24
Explanation of deceit, 24
Acceptance of curse, 25
Acceptance of curse, 25
They realise that they are at the mercy of God and of His people. Whatever seems good and right in their sight is what they will take.
IV. Summary, 26–27
IV. Summary, 26–27
The Gibeonites have been brought near to the Covenant God and His worship. They serve him through the generations. There is no recorded instance of their once breaking that covenant with God and His people. The Lord honored Israel’s treaty with the Gibeonites. That is clear from 2 Samuel chapter 21. There we learn centuries after these events in Joshua that Saul ignored the covenant and tried to annihilate the Gibeonites. The Lord answered Saul’s sin with three years of famine during David’s reign. David sets things right with God. The Gibeonites many centuries later, after the Babylonian exile, rock-up to join in the rebuilding of the walls of Jerusalem during the time of Nehemiah.
Joshua: No Falling Words Chapter 8: The Trouble with Common Sense (Joshua 9)
Gibeon’s reaction to Israel’s conquest, 3–15
Preparing provisions, 4–5
Request for covenant, 6–8
(Israel cautious)
‘Confession’ about Yahweh, 9–11
Displaying provisions, 12–13
Cutting of covenant, 14–15
(Israel deceived)
Israel’s reaction to Gibeon’s deceit, 16–27
Deliverance of Gibeon, 18–21
Dealing with Israel: the oath is sacred
The oath and the complaint of the people, 18
The oath and the answer to the complaint, 19–21
Doom of Gibeon, 22–25
Dealing with Gibeon: the curse is perpetual
Accusation of deceit, 22
Announcement of curse, 23
Explanation of deceit, 24
Acceptance of curse, 25
Summary, 26–27
Here in Joshua we have seen the Gibeonites believed what they had heard about God sought refuge from Him by identifying with His people, and they were accepted. It was certainly not in the best of circumstances, to be sure. If it is true that God accepted them, how much more true can it be for us who have an open invitation from God. Jesus said, "Whosoever will may come" (see, for instance, ). "Come unto me, all ye that labor and are heavy laden," Jesus invited, "and I will give you rest" (). Let us remember that God insisted that the Israelites keep their oath, even though it was made because of the Gibeonites' deception. If God will not tolerate the breaking of an oath made in his name, how much more will he never break his own oath and covenant made to us on the basis of the shed blood and infinite nite value of Jesus Christ. How secure are we who have cast ourselves upon Christ as our Savior! For God has made an oath: 13 For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, 14 saying, “Surely I will bless you and multiply you.” 15 And thus Abraham, having patiently waited, obtained the promise. 16 For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. 17 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, 18 so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek
The book of Hebrews is not just talking about the Jews. It is talking about believers of all ages, going back to the time of Abel and flowing on to all who will come under the promises of God. I love this picture-"we who have fled"-for it carries us back to the Gibeonites and Rahab. Rahab fled from her place in the kingdom of Jericho to the name of God. The Gibeonites fled from their race, the Hivites. And we who have come to Christ have done the same thing; we have fled from Satan and the world to lay hold of the hope that is set before us. If the Gibeonites could rely on an oath the Israelites made in the adverse circumstance of the Gibeonites' deception, when the Israelites did not even ask God's counsel, how much more confident can we be in God's oath to us. May we rely upon it. May we cast ourselves upon Christ and be those who have strong encouragement to hold fast to the hope set before us.