Masius seems to deny [it]; and Abulensis clearly [denies it] (q. 20). But I reckon [that], when that embassy of theirs came, they were themselves prepared to embrace and profess publicly the same religion with the Israelites; and [that] many were already imbued with true faith — which, however, afterward in all [of them] became fuller and more perfect, partly by the teaching and example of Joshua, the Priests, and others, partly by the sight and consideration of God’s new miracles. First: Because before the crossing of the Jews through the Jordan, they had heard (just as Rahab too, above, ch. 2) of the wondrous works of God for the Israelites. Therefore they had the same occasion for believing as Rahab herself; but she had by then already believed in the true God, as we saw above (ch. 2, q. 17). But now there had been added the marvelous crossing of the Jordan and the ruin of the walls of Jericho. Much more, therefore, could they [reckon] the God of the Israelites to be the true God, and believe in him. And [that] they believed, this profession of theirs shows (v. 9): “We have heard the fame of his power,” or, as in the Hebrew [it is] more simply, “we have heard the fame,” or “the report of him: all [things] which he did in Egypt,” and what follows. Secondly: The same [Gabaonites] say to Joshua: “Thy servants have come, IN THE NAME OF THE LORD THY GOD.” What is [it] “to come in the name of God”? And what [does it mean that] those who were once idolaters come “in the name of God” — not of any [god whatsoever]
(col. 967)
[not of any god] whatsoever, but of him who is the God of Joshua, who enriches him with the whole people, who protects and increases him with so many and so wondrous victories? Is it not to confess themselves stirred up by him to that embassy? Is it not to profess his name and glory? Josephus expresses this very [thing] more clearly: μαθόντες ἐκ Θεοῦ χάριτος καὶ δωρεᾶς [mathontes ek Theou charitos kai dōreas], that is, “when we had learned [it] from the grace and gift of God.” And the text could also be thus rendered by a Hebrew [reading]: “Thy servants have come to the name of the Lord thy God” — as if they said: “to profess the name and glory of the Lord thy God, to worship and venerate him, to take up his religion and ceremonies, we thy servants have come.” And note [that], for “Lord,” in the same Hebrew text is that ineffable name IEHOVAH. Thirdly: So St. Augustine thinks (q. 13): “Not unfittingly,” he says, “are they by all means to be believed [to have believed]: even though they wished to deceive men for their own safety, yet [they are believed] not to have feared God deceitfully among his people.” And (q. 14): “They believed God, whom they had heard to have promised his own people that he would overthrow those nations, and obtain their land; and this faith of theirs he in some way rewarded, by not destroying them.” Fourthly: Origen, although he is drawn by Masius to the contrary opinion, seems to feel the same (homily 10), when he says [that] the Gabaonites [are] “a small portion of those who are to be saved, and [that] Joshua held a judgment befitting their faith.” Lyranus agrees, and Abulensis in some way (qq. 6 and 34, though not q. 20). Arias Montanus (fol. 256): “What thou askest,” he says, “[namely] who we are — that is, what beyond other men we have obtained, or attained, or professed, [when] we resolved to seek you — of this be more certain: [that] we venerate and worship the name of your God, studiously and diligently known; and [that], chiefly for the sake of worshiping and celebrating him, we have desired to be joined to you in fellowship; and [that] we have done this, not impelled by fear or necessity, but by an ardent zeal of piety.” Cajetan similarly: “Thou wilt note, prudent Reader, that the Gabaonites profess [that] they came in the name of Iehovah Elohe Israel [the LORD, the God of Israel] — that thou mayest understand [that] they now show themselves prepared for the worship of the Most High God, who is worshiped by Israel.” Fifthly: Not a few of the Jews attest the same, among whom is R. Nachmanides (on Exod., ch. 23). Sixthly: Of the Innovators, Calvin: “They show,” he says (fol. 38), “[that] they came in the name of God — as if they professed that they gave glory to God, and indeed to the God of Israel; wherein there underlies a tacit rejection of the superstitions to which they had been accustomed.” Albericus Gentili too acknowledges [it] (bk. 3, On War, ch. 19, fol. 650). Thou wilt ask, then, whether, and when, they were circumcised? I answer, first, [that] it was indeed not necessary for the true worship of God that they be circumcised; but because — that they might wholly bind the Jews to themselves — they professed the Jewish worship, they were indeed themselves circumcised — yet not [until] after Joshua’s coming to them, and after the repelling of the war threatened against them, concerning which [see] below.