John Calvin Commentary Joshua 15

I have already stated beforehand that I would not be very precise in describing the location of places and in discussing names. This is partly because I admit that I am not well acquainted with topography or regional geography, and partly because great effort would yield little benefit for the reader. Indeed, perhaps most readers would struggle and become confused without gaining any benefit.

Regarding the subject at hand, it should be noted that the lot of the tribe of Judah is not only located on elevated ground—the very elevation of the territory indicating the dignity of the future kingdom—but a similar foreshadowing is given by it being the first lot drawn.

They begin to divide what had already been acquired by military force. The names of the ten tribes are placed in the urn. Judah is chosen over all the others. Who does not see that it is raised to the highest rank so that the prophecy of Jacob may be fulfilled?

Then, within the limits established here, it is well known that there were rich pastures and vineyards celebrated for their productivity and the excellence of their wines. In this way, while the lot corresponds with Jacob's prophecy, it is perfectly clear that this did not happen by chance; the holy patriarch had only spoken what was dictated by the Spirit.

If any are more knowledgeable about locations, a more detailed investigation will be pleasant and useful to them. But so that those who are less informed do not find it tiresome to read unknown names, let them consider that they have gained knowledge of considerable value, provided they remember the facts to which I have briefly and summarily referred:

The tribe of Judah was placed on elevated ground so that it might be more prominent than the others, until the scepter should arise from it; a region of fruitful vineyards and rich pastures was assigned to his descendants; and finally, all this was done so that all the people might recognize that there was nothing accidental in the drawing of a lot that had been foretold three centuries earlier.

Besides, it is easy for those without specialized knowledge to infer from the extensive area described that the territory thus allocated to one tribe was very large. For although some reduction later occurred, its territories always remained the largest.

However, it is necessary to remember what I previously observed: the lot only determined that the boundary of the descendants of Judah was to be adjacent to the land of Edom and the Wilderness of Zin, and that their boundary, in another direction, was to be the River of Egypt and the Mediterranean Sea. Those who had been selected to divide the country proceeded according to their best judgment in apportioning the amount of territory allotted to the number of their people, without extending their boundaries any further. They followed the same method in other cases, as proximity or other circumstances required.

Any error they made did not at all affect the overall validity of their decision. For as they were not ashamed to partially retract any division that might have been made without sufficient consideration, so the people, in turn, acknowledging that the dividers had acted in the matter with the strictest good faith and honesty, submitted more willingly to whatever they determined. Thus, despite any particular error, their general arrangements were fully implemented.

It is worthwhile to make one remark about the city Jebus, which was later named Jerusalem. Although it had already been chosen by God's secret counsel to be His sanctuary and the seat of the future kingdom, it nevertheless remained in the enemy's possession until the time of David.

This long exclusion from the place on which the sanctity, excellence, and glory of the rest of the land were founded was a clear manifestation of the divine curse, inflicted to punish the people for their sluggishness. This was because it was virtually the same as if the land had been deprived of its principal dignity and ornament.

But on the other hand, God's wonderful goodness was evident in this: the Jebusites, who from the long reprieve given them seemed to have established themselves most firmly, were at last uprooted and driven out from their secure position.

And unto Caleb the son of Jephunneh, etc. If we were to judge from the actual state of affairs, it would seem ridiculous to repeatedly celebrate an imaginary grant from which Caleb received no benefit while Joshua was alive. But in this, due praise is given both to the truth of God and to the faith of His saint in resting on His promise.

Therefore, although sneering men, and the inhabitants of the place itself, if the rumor had reached them, might have derided Caleb's futile anxiety and Joshua's empty generosity, the contempt expressed in this way would only have shown them to be arrogant mockers.

God eventually demonstrated the steadfastness of His decree by the outcome, and Caleb, even though he saw that he was unable to gain access to the mountain, testified that he was content with God's mere promise, the true exercise of faith consisting in a willingness to remain without the realization of things that have been promised until the time actually arrives.

Moreover, this passage, and others similar to it, teach us that the giants who are usually called Enakim were so named after their original ancestor, Enac, and that the word is therefore of Gentile origin.

We shall see shortly when Caleb routed the sons of Enac.

This passage also shows us that Caleb, when he cited Moses, was not making a mere pretense or saying anything that was not strictly true. For it is now clearly stated that Moses had appointed it so, in accordance with God's command.

This passage presents a narrative of events that, as is clear from the book of Joshua, took place after Joshua’s death. However, so that no question would be raised by the novelty of the procedure (giving a fertile and well-watered field as a woman's patrimony), and so that no ambiguity would remain regarding the allotment for the tribe of Judah, the writer of the book considered it appropriate to include a history of what happened afterwards.

First, Caleb, after he had taken the city of Hebron, is said to have attacked Debir (or Kiriath-sepher) and to have declared that the person who was first to enter it would be his son-in-law. It appears that when he offered this rare prize to his fellow soldiers for taking the city, no small achievement was required.

This confirms what previously seemed to be the case: that it was a dangerous and difficult task assigned to him when he obtained his conditional grant. Accordingly, with the aim of urging the bravest to exert themselves, he promises his daughter in marriage as a reward for the valor of the man who should first scale the wall.

It is afterwards added that Othniel, who was his nephew (his brother's son), gained the prize by his valor. I do not know how it has crept into the common translation that he was a younger brother of Caleb, for nothing remotely plausible can be said in defense of this blunder. Therefore, some commentators unnecessarily confuse themselves trying to explain how Othniel could have married his niece, since such a marriage was forbidden by the Law. It is easy to see that he was not his wife's uncle, but her cousin.

But here another question arises: How did Caleb presume to promise his daughter in marriage before knowing her wishes? Although it is the duty of parents to arrange their daughters' marriages, they are not permitted to exercise tyrannical power and marry them to whomever they choose without consulting them.

For while all contracts should be voluntary, freedom should prevail especially in marriage, so that no one is forced to make a commitment against their will. But Caleb was probably influenced by the belief that his daughter would willingly consent, as she could not decently reject such honorable terms; for the husband to be given to her was no common man, but one who would excel all others in skill in battle. It is quite possible, however, that Caleb, in the heat of battle, inconsiderately promised what he did not have the power to fulfill. It seems to me, however, that according to common custom, the agreement implied the daughter’s consent and was only to take effect if it was obtained. God certainly heard Caleb's prayer when He gave him a son-in-law exactly as he wished. For if Caleb had been given free choice, there was no one he would have preferred.

And it came to pass as she came unto him, etc. Although we may conjecture that the young woman Acsa was of excellent morals and well-raised, since marriage with her had been offered as the special reward of victory, yet perverse greed on her part is revealed here. She knew that by divine Law women were specially excluded from hereditary lands, but she nevertheless coveted their possession and incited her husband with unfair complaints.

In this way, ambitious and covetous wives continually trouble their husbands until they force them to forget shame, modesty, and equity. For although the avarice of men is also insatiable, women are often much more rash. Husbands should therefore be all the more on guard against being ignited, so to speak, by the force of such insistent advice.

But a greater lack of self-control is displayed when she gains additional boldness from her husband's compliance and her father's indulgence. Not content with the field given to her, she demands for herself a well-watered district. And so it is that when a person has once overstepped the boundaries of righteousness and honesty, the fault is immediately followed by shamelessness.

Moreover, her father, in refusing her nothing, shows his exceptional affection for her. But it does not therefore follow that the wicked desire for gain, which blinds the mind and distorts right judgment, is any less hateful. Regarding Acsa’s dismounting from the donkey, some interpreters attribute it to deceit and cunning, as if she were pretending to be unable to stay on her seat from grief. In this way, her dismounting or falling off is made an indication of deceitfulness and flawed character. It is simpler, however, to suppose that she placed herself at her father’s feet in order to approach him as a supplicant. Be this as it may, by her cunning and flattery she gained his consent, and to that extent diminished her brothers' inheritance.

This is the inheritance, etc. He had formerly, indeed, traced out the boundaries of the children of Judah; but it is now shown for a different reason how large and fertile the territory was which the Lord in his great liberality had bestowed upon them. One hundred and thirteen cities with their towns and villages are enumerated.

The number attests not only the populousness, but also the fertility of the country. And there cannot be a doubt that by the divine blessing a new degree of fertility was imparted to it. The goodness of God was, however, manifested in the very nature of the land selected for his people, a land abounding in all kinds of advantages.

If we consider the number of souls in the tribe, we will find that one half of the country would have been amply sufficient for their habitation. For when eight hundred were allocated in each of the cities, the remainder had the towns and the villages. It is no doubt true that a portion was afterwards withdrawn and given to the tribe of Simeon, for in this was accomplished the dispersion of which Jacob had prophesied: “I will divide them in Jacob, and scatter them in Israel” (Genesis 49:7).

They were accordingly admitted by the children of Judah as a kind of guests.

As for the Jebusites, etc. This provides no excuse for the people, nor is it recorded with that intention. For if they had exerted themselves to the full measure of their strength and failed to succeed, the dishonor would have fallen on God Himself, who had promised that He would continue with them as their leader until He gave them full and free possession of the land, and that He would send hornets to drive out the inhabitants.

Therefore, it was entirely due to their own sluggishness that they did not make themselves masters of the city of Jerusalem. They did not succeed in this; however, their own indolence, their neglect of the divine command due to a love of ease, were the real obstacles.

This passage deserves attention: we should learn from it to strive vigorously in attempting to accomplish the commands of God, and not to miss any opportunity, for fear that while we are idly resting, the door may be shut. A moderate delay might have been blameless, but a long period of self-indulgent ease effectively rejected the blessing God was ready to bestow.