John Calvin Commentary Joshua 19

Next followed the lot of the tribe of Simeon, not as a mark of honor, but rather as a mark of disgrace. Jacob had declared with regard to Simeon and Levi, “I will divide them in Jacob, and scatter them in Israel” (Genesis 49:7). The punishment of Levi, indeed, was not only lessened, but converted into an excellent dignity, since his descendants were placed on a kind of watchtowers to keep the people in the paths of piety.

In regard to Simeon, the dispersion of which Jacob prophesied clearly took place when certain cities within the territory of Judah were assigned to his descendants for their inheritance. For although they were not sent far away, they lived dispersed, and as strangers in a land properly belonging to another. Therefore, on account of the slaughter which they had committed with no less treachery than cruelty, they were placed separately in different dwellings. In this way the guilt of the father was visited upon his children, and the Lord confirmed in fact that sentence which He had dictated to His servant. The truth of the lot also was clearly proved.

From the fact that a certain portion was withdrawn from the family of Judah, we again perceive that although the dividers had carefully tried to observe fairness, they had fallen into error—an error they were not ashamed to correct as soon as it was discovered. And though they were guided by the Spirit, there is nothing strange in their having been partially mistaken, because God sometimes leaves His servants lacking the spirit of judgment and allows them to act like ordinary men on different occasions, so that they may not pride themselves too much on their clear-sightedness.

We may add that the people were punished for their carelessness and confident haste, because they should have, at the beginning, determined more accurately how much land could be properly assigned to each. This they neglected to do. Through their inexpert procedure, the children of Judah had received a disproportionate accumulation of territory, and fairness required that they should give up a part.

It would also have been better for them to have their limits fixed with certainty at once, rather than to be subjected to a vexing dispossession afterwards. Furthermore, each tribe had indulged the vain hope that its members would live far and wide, as if the land had been of unlimited extent.

Out of the portion of the children of Judah, etc. The tribe of Judah deserves praise for its moderation in not arguing that the removal of any part of the inheritance already assigned to them was unjust. They might easily have thrust forward the name of God and asserted that it was only by His authority they had obtained that settlement.

But since it was decided by the common agreement of all the tribes that more had been given to them than they could possess without loss and injury to the others, they immediately ceased from any pretext for disputing the matter. And it is certain that if they had claimed God's authority, it would have been false and wicked, because although their lot had been determined by Him in regard to its location, an error had occurred concerning its extent, as their limits had been fixed by human judgment wider than they should have been.

Therefore, acknowledging that it would have been wrong to give them what would cause loss to others, they willingly gave it up. They also gave a welcome reception to their brothers, who must otherwise have remained without an inheritance. Indeed, they submitted to share with them that which they had supposed they had acquired without dispute.

And the third lot came up, and so on. In the lot of Zebulun there is a clear fulfillment of the prophecy of Jacob, which had foretold that they would dwell on the seacoast. An old man, an exile who could not set foot on his own land, assigned a maritime district to the descendants of his son Zebulun.

What could be more extravagant? But now, when the lot assigns them a maritime region, no clearer confirmation of his decision could be desired. It was just as if God were thundering from heaven twice. The tribe of Zebulun, therefore, does not occupy the shore of its own accord or by human decision, but a divine arrangement fixes its dwelling place adjacent to the sea.

Thus, although people erred, still the light was always seen shining brightly in the darkness. Jacob goes farther, and makes a clear distinction between Zebulun and Issachar. The former tribe will travel far and wide, carrying on trade and commerce; the latter, remaining in his tents, will cultivate ease and a sedentary life (Genesis 49:13–15).

Therefore, it is probable that the seacoast where Zebulun settled was provided with harbors and well adapted for various forms of commerce, whereas the children of Issachar were contented with their own produce and consumed the fruits which they had raised by their own labor and cultivation at home.

Those who are thought to be very familiar with these regions affirm that the land of the tribe of Asher was fertile in grain. This is in complete accordance with both the letter and the spirit of Jacob’s prophecy (Genesis 49:20).

From the fact that only a small number of cities are designated by name, we may infer that there were then many ruined cities which were not taken into account. From the other fact that the people lived comfortably, we may also infer that they built many cities, and it is clear from other passages that the land was adorned with these.

It is certainly apparent that only a summary of the division is briefly touched upon. Thus, many things were omitted, which piety does not forbid us to investigate, provided we do not indulge in excessive curiosity that leads to no beneficial result.

There can be no doubt that those to whom twenty or even only seventeen cities are attributed had more extensive territories. Therefore, all we have here is a concise description of the division, taken from the general and confused notes of the surveyors.

The next lot mentioned is that of Naphtali, and it seems to correspond with the character and ways of that tribe. For Jacob had testified, Naphtali is a hind let loose; he gave goodly words. For this reason, they seem to have been adjacent on one side to the children of Judah, and to have been surrounded on other sides by the territories of their brethren.

Indeed, in the statement that the tribe of Dan took Lesen, there seems to be an implied comparison, because the children of Naphtali did not use weapons to force their way into their inheritance. Instead, they remained quietly in a subdued territory and thus enjoyed safety and tranquility under the trust, and, so to speak, the protection of Judah and the other tribes.

The capture of Lesen by the children of Dan, in accordance with the divine grant of it which they had received, did not take place until after the death of Joshua. But the fact, which is more fully detailed in the book of Judges, is here mentioned in passing because praise was due to them for their boldness and activity in thus embracing the right which God had bestowed upon them, and for so trusting in Him as to go down bravely and defeat the enemy.

When they had made an end of dividing, etc. Here, at last, we have an account of the people's gratitude towards Joshua. For although the division of the land of Canaan among the descendants of Abraham needed to be equitable, Joshua, by his excellent virtues, deserved some honorary reward.

Nor could anyone complain that a single individual was enriched at their expense. For, first, the delay was a striking proof of the moderation of this holy servant of God. He does not pay any attention to his own interest until the common good has been secured. How seldom do we find any who, after they have given one or two displays of valor, do not immediately rush to the prey?

Not so Joshua, who does not think of himself until the land has been divided. In the reward itself, the same temperance and frugality are also evident. The city he asks to be given to himself and his family was merely a heap of stones, either because it had been demolished and converted into a heap of ruins, or because no city had yet been built on it.

It is likely conjectured that, to make the grant as little resented as possible, the city he requested was of no great value. If anyone thinks it strange that he did not offer his labor without payment, let him reflect that Joshua liberally obeyed the divine call and had no mercenary feelings in enduring so many labors, dangers, and troubles. But having spontaneously performed his duty, he was not to reject a memorial of God's favor, unless he wished, through perverse contempt, to suppress His glory.

For the grant voted to him was nothing more than a simple testimonial of the divine power, which had been manifested through his hand. Truly, no ambition can be detected here, since he desires nothing for himself and does not act rashly from a feeling of covetousness, but seeks, through the people's consent, a confirmation of the honor which God had already bestowed upon him.

To have been silent in such a case would have been more indicative of heartlessness than of modesty. The statement in the concluding verse of the chapter, that Joshua and Eleazar made an end of dividing the land, points to the permanence of the boundaries that had been fixed, and warns the children of Israel against taking any action to unsettle an inviolable decree.