John Calvin Commentary Joshua 24

And Joshua gathered all the tribes, etc. He now, in my opinion, explains more fully what he previously related more briefly. For it would not have been suitable to bring the people out twice to an unfamiliar place for the same reason. Therefore, by this repetition, the course of the narrative is continued.

And he now states what he had not previously observed: that they were all standing before the Lord, an expression which indicates the more sacred dignity and solemnity of the meeting. I have accordingly introduced the expletive particle Therefore, to indicate that the narrative which had begun now proceeds.

For there can be no doubt that Joshua, in a regular and solemn manner, invoked the name of Jehovah and, as in His presence, addressed the people. This was so that each might consider for himself that God was presiding over all that was done, and that they were not engaged in a private business, but were confirming a sacred and inviolable compact with God Himself. We may add, as is observed shortly after, that His sanctuary was there.

Therefore, it is probable that the ark of the covenant was carried there, not with the intention of changing its place, but so that in such a serious action they might present themselves before the earthly tribunal of God. For there was no religious obligation forbidding the ark to be moved, and the location of Shechem was not far away.

Your fathers dwelt on the other side, etc. He begins his address by referring to their gratuitous adoption, by which God had anticipated any request from them, so that they could not boast of any special excellence or merit. For God had bound them to Himself by a closer tie, having, while they were no better than others, gathered them to be His special people, out of no regard for anything but His mere good pleasure. Moreover, to make it clear that there was nothing in which they could glory, he leads them back to their origin and reminds them how their fathers had lived in Chaldea, worshipping idols in common with others, and differing in no way from the majority of their countrymen. From this, it is inferred that Abraham, when he was immersed in idolatry, was raised up, so to speak, from the deepest depths.

The Jews, indeed, to give a false dignity to their race, tell fables that Abraham became an exile from his country because he refused to acknowledge the Chaldean fire as God. But if we pay attention to the words of the inspired writer, we will see that he is no more exempt from the guilt of the common idolatry than Terah and Nachor. For why is it said that the fathers of the people served strange gods, and that Abraham was rescued from the country, if not to show how the free mercy of God was displayed in their very origin? If Abraham had been unlike the rest of his countrymen, his own piety would distinguish him. The opposite, however, is explicitly stated to show that he had no special excellence of his own which could lessen the grace bestowed upon him, and that therefore his descendants needed to acknowledge that when he was lost, he was raised from death to life.

It seems almost an incredible and outrageous thing that while Noah was still alive, idolatry had not only spread everywhere over the world, but even entered into the family of Shem, in which, at least, a purer religion should have flourished. How insane and indomitable human infatuation is in this respect is proven by the fact that the holy Patriarch, on whom the divine blessing had been specially bestowed, was unable to restrain his descendants and prevent them from abandoning the true God and prostituting themselves to superstition.

And I took your father Abraham, etc. This expression gives additional confirmation to what I recently showed: that Abraham did not emerge from profound ignorance and the abyss of error by his own merit, but was drawn out by the hand of God. For it is not said that he sought God of his own accord, but that he was taken by God and transported elsewhere.

Joshua then elaborates on the divine kindness in miraculously keeping Abraham safe during his long pilgrimage. What follows, however, raises some doubt—namely, that God multiplied Abraham's seed, and yet gave him only Isaac, because no mention is made of anyone but him. But this comparison illustrates God's singular grace towards them, in that while Abraham's offspring were otherwise numerous, their ancestor Isaac alone held the place of lawful heir.

In the same sense, it is immediately added that while Esau and Jacob were brothers and twins, one of the two was retained and the other passed over. We see, therefore, why in the case of Ishmael and his brother Isaac, as well as in that of Esau, he loudly extols the divine mercy and goodness towards Jacob, just as if he were saying that Jacob's lineage did not excel others in any respect except in being specially selected by God.

But Jacob and his children went down, etc. After mentioning the rejection of Esau, he proceeds to state how Jacob went down into Egypt. Though he confines himself to a single expression, it is one that indicates the large, exuberant, and clear manifestation of the paternal favor of God.

It cannot be doubted that, although the sacred historian does not speak in lofty terms of each miracle performed, Joshua gave the people such a summary exposition of their deliverance as might suffice:

1. He points to the miracles performed in Egypt.
2. He celebrates the passage of the Red Sea, where God gave them the aid of his inestimable power.
3. He reminds them of the period during which they wandered in the desert.

And I brought you into the land, etc. He finally begins to discuss the victories that opened the way for their occupation of the settlements. For although the country beyond the Jordan had not been promised as part of the inheritance, God, by His decree, nevertheless joined it to the land of Canaan as an additional expression of His bounty. Joshua, therefore, with good reason, connects it with the other land when praising God's generosity towards the people.

He declares that, not only had they proven superior in arms and strength by trusting in divine aid, but they had also been protected from the deadly snares Balak had laid for them. For although the impostor Balaam was not able to accomplish anything by his curses and imprecations, it was, however, very beneficial to observe the admirable power of God displayed in defeating his malice. It was as if God Himself had come to close quarters and fought against everything that could harm them.

To persuade them more firmly that they had overcome not merely by God's guidance, but solely by His power, he repeats what we read in the books of Moses (Deuteronomy 7:20): that hornets were sent to rout the enemy without human hand. This was a more striking miracle than if they had been routed, put to flight, and scattered in any other way.

For those who, unexpectedly, win a victory without any difficulty, although they confess that the successful outcome of the war is the gift of God, immediately allow themselves to be blinded by pride and transfer the praise to their own wisdom, effort, and valor. But when it is accomplished by hornets, divine agency is undoubtedly asserted.

Accordingly, the conclusion is that the people did not acquire the land by their own sword or bow—a conclusion repeated in Psalm 44 and apparently borrowed from this passage. Lastly, after reminding them that they ate the fruits provided by other people’s labors, he urges them to love God as His generosity deserves.