John Calvin Commentary Joshua 14

And these are the countries, etc. He now proceeds to the land of Canaan, from which nine tribes and a half were to obtain their lots. He will immediately break off the thread of the narrative, as we will see.

Yet the transition is appropriately made from that region, whose situation was different, to inform the reader that the discussion was to concern the land of Canaan, which was to be divided by lot.

We have said that Joshua and Eleazar not only divided what the Israelites had already acquired but, trusting in the promise of God, confidently included whatever he had promised to his people, just as if they had been in actual possession of it.

We will see, indeed, that the division was not made complete all at once; but when the first lot turned up in favor of Judah, the portions of the others were left in hope.

Here a difficult question arises. How can it be said that the distribution of the land was made by Joshua, Eleazar, and the princes, if lots were cast? For the lot is not regulated by human opinion, will, or authority.

Should anyone answer that they took charge and prevented any fraud from being committed, the difficulty is not removed; indeed, this evasion will be refuted from the context.

Therefore, it should be known that they were not selected simply to divide the land by lot, but also afterwards to enlarge or restrict the boundaries of the tribes by giving to each its proper proportion. That this business could not be accomplished by a lot alone is very clear.

For while, according to human ideas, nothing is more random than the result of a lot, it was not known whether God might choose to place the half-tribe of Manasseh where the tribe of Judah obtained its settlement, or whether Zebulun might not occupy the place of Ephraim. Therefore, they were not at liberty at the outset to proceed further than to divide the land into ten districts or provinces.

In this way, however, the space belonging to each would remain indefinite. For had an option been given to each, some would have chosen to establish themselves in the center, others would have preferred a quiet locality, while others would have been guided in their choice by the fertility of the soil, or the climate and beauty of the scenery.

But the lot placed the tribe of Judah, as it were, at the head, while it sent that of Zebulun away to the seashore, placed the tribe of Benjamin adjacent to that of Judah, and removed that of Ephraim to a greater distance. In short, the effect of the lot was that ten divisions were established, extending from Egypt towards Syria, and from the northern region to the Mediterranean Sea, making some neighbors to the Egyptians, and giving to others maritime positions, to others hilly districts, and to others intervening valleys.

This being understood, the remaining task for the rulers of the people was to define the boundaries on all sides in accordance with the rules of equity. It remained, therefore, for them to calculate how many thousand souls there were in every tribe, and to assign more or less space to each, according to the greatness or the smallness of their numbers.

For in accordance with the divine command, a proper proportion was to be observed: a larger or smaller district was to be assigned according to the numbers determined by the census that was taken (Numbers 26).

It was likewise left to the judgment of the princes to shape the territories, regulating the length and breadth as circumstances might require.

It is also necessary to remember what is said in Numbers 26: that the ten who are here called heads of families were appointed to carry out this task, not by human choice, but by the voice of God.

Thus, each tribe had its own overseers to prevent either fraud or violence from being committed.

Consequently, it would have been impious to have any suspicion of those who had been nominated by God. This is how Joshua can be said to have distributed the land, even though it was portioned out by lot.

They gave no part unto the Levites, etc. It is repeated here for the third time regarding the Levites that they were not included in the number in such a way as to have the portion of a tribe assigned to them. However, this is mentioned for a different purpose, as it is added immediately afterward that the sons of Joseph were divided into two tribes and were thus privileged to obtain a double portion. Thus Jacob had prophesied (Genesis 49)—or rather, like an arbiter appointed by God, he had in this matter preferred the sons of Joseph to the others. God therefore took the Levites for Himself as a special inheritance, and in their place substituted one of the two families of Joseph.

Then the children of Judah came, etc. Here, the account that had begun concerning the partition of the land is interrupted to make way for the insertion of a narrative, namely, that Caleb requested Mount Hebron to be given to him as Moses had promised him.

This happened long before the people had ceased from making war and it became necessary to cast lots. It is stated to be the fifth year since their entrance into the land. He does not ask for a locality to be given to him that was already subdued and cleared of the enemy; rather, in the midst of the noise and heat of warfare, he asks to be permitted to acquire it by routing and slaying its giants.

He only seeks to ensure that when his valor has subdued the giants, he is not to be defrauded of the reward for his labor. The method of ensuring this was to prevent its being included in the common lot of a tribe.

Accordingly, he does not make the claim by himself alone, but the members of his tribe, the sons of Judah, also concur with him, because the effect of conferring this extraordinary benefit on one family was, to that extent, an addition for all. Hence, although Caleb alone speaks, all the tribe who had an interest in his request being granted were present.

I am not clear why the surname "Kenite" was given to Caleb. He is also called this in Numbers 32. I am not unaware of the conjecture of some commentators that he was so surnamed from Kenaz, because either he himself or one of his ancestors dwelt among the Kenites.

But I see no solid foundation for this. What if he gained this title by some illustrious deed, just as victors sometimes assume a surname from the nations they have subdued? As the promise had not been inserted into any public record, and Joshua was the only witness now surviving, he makes his application to him.

And it is probable that when the ten spies mentioned the names of the Anakim in order to terrify the people, Caleb, to refute their dishonesty, answered truthfully. He likely declared that when he saw them on Mount Hebron, they were far from being terrible, and that he himself would attack them, provided that upon their expulsion he would possess their lands. It is also probable that on these conditions, Moses then granted him a dwelling in that locality, which Caleb was to acquire through his own prowess.

Forty years old was I, etc. He seems to speak of his own virtue in rather loftier terms than befits a pious and modest man. But let us remember that, since the matter was in itself likely to cause resentment and liable to many objections, it needed special commendation as a means of suppressing envy.

He therefore mentions that he had acted in good faith in bringing back an account of what he had learned concerning the land. For the expression, As it was in my heart, evidently denotes sincerity, the heart being thus opposed to deceitful words. It is a ridiculous fiction to imagine that he had said it in his heart because, from fear of being killed by his companions, he had not ventured to mention anything of the kind along the way.

Nothing more is meant than simply this: he acted honestly according to the command given him, without distortion or pretense. He elaborates on the merit of his integrity because, although he was opposed by all his colleagues (with the exception of Joshua), he did not yield to their malice, nor was he dispirited by their iniquitous conspiracy, but steadfastly pursued his purpose.

The words, taken in their most literal sense, are, I filled or fulfilled to go after your God. But the obvious meaning is that he was not seduced from a faithful discharge of his duty by the wicked machinations of ten men, however difficult it was to resist them. He remained steadfast because he followed God with inflexible perseverance, feeling perfectly assured that God was the author of the expedition from which those perfidious men were endeavoring to lead the people astray.

Let us learn from this passage:

1. That unless the last part corresponds to the first, good beginnings vanish away.
2. That constancy is deserving of praise only when we follow God.

And Moses swear on that day, etc. Here, then, is one fruit of the mission honestly and faithfully performed—to gain possession of an inheritance from which the whole people are deprived. For although long life is justly accounted one of God's mercies, the purpose for it is here added: namely, that Caleb might obtain the inheritance which is denied to others.

This was no ordinary privilege. He next extols God's faithfulness, who not only prolonged his life but also supplied such vigor and strength that, although he was now over eighty years of age, he was no weaker than when he was in the prime of his youth.

Others, too, had a vigorous old age, but they were few. In their case, a manly vigor that remained wholly unimpaired up to their eighty-fifth year was not added to the even tenor of their days. For he claims not only the skill and valor of a leader but also the physical strength of a soldier.

He next mentions the other duties and actions of his life. For 'to go out and to come in' is equivalent in Hebrew to performing all parts of one's duty. Caleb confirms this by his actions, when he demands it as his task to attack and expel the giants.

He is not, however, elated by complacent pride into a confident assurance of victory, but hopes for a successful outcome through God's assistance. There seems, indeed, to be an incongruous expression of doubt in the word 'Perhaps,' as if he were preparing himself by chance for the fight. Those commentators who think that he is distrusting himself from a feeling of modesty and considering his own weakness make a valid point, but they do not tell the whole story. They certainly omit what is most important: namely, that this 'Perhaps' refers to the common feelings people would have when considering the actual situation.

The first thing necessary is to properly consider what his intention is. If he had asked for the gift of a mountain that he could have seized without great effort, it would have been more difficult for him to obtain it. But now, when the difficulty of the task is clearly presented, he gains the favor of Joshua and the princes because, in agreeing to his request, they grant him nothing but the certainty of a difficult, uncertain, and dangerous contest.

Knowing, then, that the Israelites trembled and were terrified at the very name of the giants, he speaks from their perspective, as if it were a matter accompanied by doubt and uncertainty. As for himself, his words clearly demonstrate how far he was from viewing what had been said to him with a doubtful or wavering mind.

"I will drive them out," he says, "as the Lord has declared." Can we say that when he utters God's declaration, he doubts whether God will do what He promised? It is quite clear that he only reminded them how dangerous the undertaking was, so that he might more easily obtain their agreement.

Although it is not uncommon in Hebrew to use this term ('Perhaps') merely to denote difficulty, without implying that the mind is agitated by distrust or unease. How very difficult it was to drive out the giants from that stronghold can be inferred from the fact that Joshua died before Caleb ventured to attack them.