Calvin’s CommentariesJoshua 1

1. Now, after, etc Here, first, we see the steadfastness of God in watching over his people, and providing for their safety. The sanction given to Joshua’s appointment, as new leader by a renewed commission, (“A renewed commission.” Latin, “Repetitis mandatis.” French, “En reiterant les articles de sa commission;” “By reiterating the articles of his commission.” — Ed.) was intended to indicate the continuance of his favor, and prevent the people from thinking themselves forsaken in consequence of the death of Moses. Joshua, indeed, had already been chosen to rule the people; and not only invested with the office, but also endowed with spiritual gifts. But as the most valiant, however well provided, are apt to halt or waver when the period for action arrives, the exhortation to Joshua to make ready forthwith for the expedition was by no means superfluous. Still, however, the call thus formally given was not so much on his own account, as to inspire the people with full confidence in following a leader whom they saw advancing step by step in the path divinely marked out for him. (Or rather, “Who they saw, did not advance a single step till the Lord had preceded him.” — Ed.)

2. Moses my servant, etc A twofold meaning may be extracted — the one, since Moses is dead, the whole burden has now devolved upon thee, take the place of him to whom thou has been appointed successor; the other, although Moses is dead, do not desist, but go forward. I prefer the former, as containing the inference that he should, by right of succession, take up the office which Moses had left vacant. (“Which Moses had left vacant.” Latin, “Ex qua decesserat Moses.” French, “De laquelle Moyse estoit sorti ayant fait son temps;” “Which Moses had left, having held his own time of it.” — Ed.) The epithet or surname of servant applied to Moses, has respect to his government of the people and his exploits; for it ought to be accommodated to actual circumstances. (“To actual circumstances.” Latin, “Ad circumstantiam loci.” French, “A la circonstance du passage;” “To the circumstance of the passage.” — Ed.) The allusion here is not to the Law but to the leadership, which had passed to Joshua by the decease of Moses, and God thus acknowledges his servant, not so much with the view of praising him, as of strengthening the authority of Joshua, who had been substituted in his place. And as the people might not have acquiesced sufficiently in a bare command, he promises, while ordering them to pass the Jordan, to give them peaceable possession of the whole country, and of every spot of it on which they should plant their foot. For as nothing tends more than distrust to make us sluggish and useless, so when God holds forth a happy issue, confidence inspires us with rigor for any attempt. It may be added, that he does now begin for the first time to give them good hopes, by making a promise of which they had not previously heard, but recalls to their remembrance what Moses had formerly testified. He says, therefore, that the time had now come for exhibiting and performing that which he had promised to Moses. Should any one object that the same thing had been said to Abraham long before Moses was born, nay, that the perpetual covenant deposited with Abraham included everything which was heard by Moses four hundred years after; (The French here gives the same meaning in a paraphrastic form, “Ou mesmes qu’a parler proprement, tout ce qui a este dit a Moyse dependoit de l’alliance perpetuelle que Dieu avoit mise en garde entre les mains d’Abraham quatre cens ans auparavant.” “Or even, to speak properly, all that was said to Moses depended on the perpetual covenant which God had deposited in the hands of Abraham four hundred years before.” — Ed.) I answer, that here no notice is taken of the ancient promise which was everywhere known and celebrated, and that Moses is produced as a witness whose memory was more recent, and by whose death the confidence of the people might have been shaken, had not God declared that the accomplishment of all which he had said was at hand.

4. From the wilderness and this Lebanon, etc How the truth and fulfillment of this promise surmounted all the obstacles interposed by the wickedness of the people, though they did not obtain immediate possession of the whole territory, I have explained in the Argument. For although God had unfolded the inestimable treasures of his beneficence by constituting them lords of the country, it did not follow that their misconduct was not to be chastised. Nay, there behooved to be a fulfillment of the threatening which Moses had denounced, viz., that if the nations doomed to destruction were not destroyed, they would prove thorns and stings in their eyes and sides. But as the promise was by no means broken or rendered void by the delay of forty years, during which they were led wandering through the desert, so the entire possession, though long suspended, proved the faithfulness of the decree by which it had been adjudged. The people had it in their power to obtain possession of the prescribed boundaries in due time; they declined to do so. For this they deserved to have been expelled altogether. (The two last sentences form only one in the French, which is as follows, “Le peuple pouuoit du premier coup, et des l’entree s’estendre jusqu’aux bornes que Dieu lui mesme auoit marquees; il n’a pas voulu: il estoit bien digne d’en estre mis dehors, et du tout forclos.” “The people might at the first blow, and immediately on their entrance, have extended themselves to the limits which God himself had marked; they would not: they well deserved to be put out and wholly foreclosed.” — Ed.) But the divine indulgence granted them an extent of territory sufficient for their commodious habitation; and although it had been foretold that, in just punishment, the residue of the nations whom they spared would prove pernicious to them, still, they suffered no molestation, unless when they provoked the Divine anger by their perfidy and almost continual defection: for as often as their affairs became prosperous, they turned aside to wantonness. Still, owing to the wonderful goodness of God, when oppressed by the violence of the enemy, and, as it were, thrust down to the grave, they continued to live in death; and not only so, but every now and then deliverers arose, and, contrary to all hope, retrieved them from ruin. (Latin, “Qui praeter spem rebus perditis succurrerent;” French, “Qui outre toute esperance venoyent a remedier aux affaires si fort deplorez, et redresser aucunement l’estat du peuple;” “Who, beyond all hope, came to remedy the very deplorable affairs, and, in some degree, restore the condition of the people.” — Ed.) The Great Sea means the Mediterranean, and to it the land of the Hittites forms the opposite boundary; in the same way Lebanon is opposed to the Euphrates; but it must be observed that under Lebanon the desert is comprehended, as appears from another passage. (Calvin’s language here is not very clear, and seems to convey an erroneous impression. The desert or wilderness, instead of being comprehended under Lebanon, is obviously contrasted with it, and forms the south, while Lebanon forms the north frontier. We have thus three great natural boundaries — Lebanon on the north, the desert of Sin on the south, and the Mediterranean on the west. The eastern boundary occasions more difficulty. According to some, the Euphrates is expressly mentioned as this boundary, and an attempt is made to reconcile the vast difference between the actual possession of the Israelites, even in the most prosperous period of their history, and the tract of country thus bounded, by having recourse to the explanation of St. Augustine, who, in his Commentary on Joshua 21, gives it as his opinion that the country extending eastward beyond the proper limits of Canaan was intended to be given not so much for possession as for tribute. This view receives some confirmation from the extensive conquests which were made by David and Solomon. According to other expositors, the Euphrates is intended to be taken in connection with Lebanon so as to form, by one of its windings or branches, part of the north boundary, while the east boundary is left indefinite, or rather, was so well defined by the Jordan that it did not require to be separately mentioned. In this general uncertainty, there is much practical wisdom in Calvin’s suggestion in his Argument, that the indefiniteness of the boundaries assigned to the promised land, contrasted with its actual limits, tended to elevate the minds of Old Testament believers, and carry them beyond the present to a period when, under a new and more glorious dispensation, the promise would be completely fulfilled. — Ed.)

Joshua 1:5-9

5. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. 5. Non consistet quisquam contra te cunctis diebus vitae tuae; quia sicuti fui cum Mose, ita ero tecum; non te deseram, neque derelinquam.

6. Be strong and of a good courage: for unto this people shall thou divide for an inheritance the land, which I swear unto their fathers to give them. 6. Confirmare, ergo, et roborare; quia tu in haereditatem divides populo huic terram, de qua juravi patribus eorum me daturum illis.

7. Only be thou strong and very courageous, that thou may observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou may prosper whithersoever thou goes. 7. Tantum confirmare et roborare vehementer: ut custodias et facias secundum totam legem quam praecepit tibi Moses servus meus; non recedes ad dextram vel ad sinistram ut prudenter (vel prospere) agas in omnibus.

8. This book of the law shall not depart out of thy mouth; but thou shall meditate therein day and night, that thou may observe to do according to all that is written therein: for then thou shall make thy way prosperous, and then thou shall have good success. 8. Non recedat liber legis hujus ab ore tuo; sed mediteris in eo, die et nocte, ut custodias et facias, secundum id totum quod scriptum est in eo. Tunc enim secundas reddes vias tuas, et tunc prudenter ages.

9. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goes. 9. Nonne praecepi tibi, ut te confirmes, et te robores? Ne formides, neque animo fragaris; quoniam tecum sum Jehova Deus tuus in omnibus ad quae tu pergis.

5. There shall not any man, etc As a contest was about to be waged with numerous and warlike enemies, it was necessary thus to inspire Joshua with special confidence. But for this, the promise of delivering over the land which God had given, would ever and anon have become darkened; for how vast the enterprise to overthrow so many nations! This objection therefore is removed. And the better to free him from all doubt, he is reminded of the victories of Moses, by which God had made it manifest that nothing was easier for him than utterly to discomfit any host however great and powerful. Joshua, therefore, is ordered to behold in the assistance given to Moses the future issue of the wars which he was to undertake under the same guidance and protection. For the series of favors is continued without interruption to the successor. What follows is to the same effect, though it is more fully expressed by the words, I will not fail thee, etc Hence the Apostle, (Hebrews 13:5,) when wishing to draw off believers from avarice, makes an application of these words for the purpose of calming down all anxieties, and suppressing all excessive fears. And in fact, the distrust which arises from anxiety kindles in us such tumultuous feelings that on the least appearance of danger, we turmoil and miserably torment ourselves until we feel assured that God both will be with us and more than suffice for our protection. And, indeed, while he prescribes no other cure for our timidity, he reminds us that we ought to be satisfied with his present aid.

6. Be strong, etc An exhortation to fortitude is added, and indeed repeated, that it may make the deeper impression. At the same time the promise is introduced in different words, in which Joshua is assured of his divine call, that he might have no hesitation in undertaking the office which had been divinely committed to him, nor begin to waver midway on being obliged to contend with obstacles. It would not have been enough for him diligently to begirt himself at the outset without being well prepared to persevere in the struggle. Although it is the property of faith to animate us to strenuous exertion, in the same way as unbelief manifests itself by cowardice or cessation of effort, still we may infer from this passage, that bare promises are not sufficiently energetic without the additional stimulus of exhortation. For if Joshua, who was always remarkable for alacrity, required to be incited to the performance of duty, how much more necessary must it be that we who labor under so much sluggishness should be spurred forward. We may add, that not once only or by one single expression are strength and constancy required of Joshua, but he is confirmed repeatedly and in various terms, because he was to be engaged in many and various contests. He is told to be of strong and invincible courage. Although these two epithets make it obvious that God was giving commandment concerning a most serious matter, still not contented with this reduplication, he immediately after repeats the sentence, and even amplifies it by the addition of the adverb very. From this passage, therefore, let us learn that we can never be fit for executing difficult and arduous matters unless we exert our utmost endeavors, both because our abilities are weak, and Satan rudely assails us, and there is nothing we are more inclined to than to relax our efforts. (French, “Et il ne faut qu’un rien pour nous faire perdre courage;” “and a mere nothing is all that is necessary to make us lose courage.” — Ed.) But, as many exert their strength to no purpose in making erroneous or desultory attempts, it is added as a true source of fortitude that Joshua shall make it his constant study to observe the Law. By this we are taught that the only way in which we can become truly invincible is by striving to yield a faithful obedience to God. Otherwise it were better to lie indolent, and effeminate than to be hurried on by headlong audacity. Moreover, God would not only have his servant to be strong in keeping the Law, but enjoins him to contend manfully, so as not to faint under the burden of his laborious office. But as he might become involved in doubt as to the mode of disentangling himself in matters of perplexity, or as to the course which he ought to adopt, he refers him to the teaching of the Law, because by following it as a guide he will be sufficiently fitted for all things. He says, You shall act prudently in all things, provided you make the Law your master; although the Hebrew word שכל, means to act not only prudently but successfully, because temerity usually pays the penalty of failure. Be this as it may, by submitting entirely to the teaching of the Law he is more surely animated to hope for divine assistance. For it is of great consequence, when our fears are excited by impending dangers, to feel assured that we have the approbation of God in whatever we do, inasmuch as we have no other object in view than to obey his commands. Moreover, as it would not be enough to obey God in any kind of way, (The French adds, “Ou en quelques points;” “Or in some points.” — Ed.) Joshua is exhorted to practice a modesty and sobriety which may keep him within the bounds of a simple obedience. Many, while possessed of right intention, sometimes imagine themselves to be wiser than they ought, and hence either overlook many things through carelessness, or mix up their own counsels with the divine commands. The general prohibition, therefore, contained in the Law, forbidding all men to add to it or detract from it, God now specially enforces on Joshua. For if private individuals in forming their plan of life behoove to submit themselves to God, much more necessary must this be for those who hold rule among the people. But if this great man needed this curb of modesty that he might not overstep his limits, how intolerable the audacity if we, who fall so far short of him, arrogate to ourselves greater license? More especially, however, did God prescribe the rule of his servant, in order that those who excel in honor might know that they are as much bound to obey it as the meanest of the people.

8. This book of the Law, etc Assiduous meditation on the Law is also commanded; because, whenever it is intermitted, even for a short time, many errors readily creep in, and the memory becomes rusted, so that many, after ceasing from the continuous study of it, engage in practical business, as if they were mere ignorant tyros. God therefore enjoins his servant to make daily progress, and never cease, during the whole course of his life, to profit in the Law. Hence it follows that those who hold this study in disdain, are blinded by intolerable arrogance. But why does he forbid him to allow the Law to depart from his mouth rather than from his eyes? Some interpreters understand that the mouth is here used by synecdoche for face; but this is frigid. I have no doubt that the word used is peculiarly applicable to a person who was bound to prosecute the study in question, not only for himself individually, but for the whole people placed under his rule. He is enjoined, therefore, to attend to the teaching of the Law, that in accordance with the office committed to him, he may bring forward what he has learned for the common benefit of the people. At the same time he is ordered to make his own docility a pattern of obedience to others. For many, by talking and discoursing, have the Law in their mouth, but are very bad keepers of it. Both things, therefore, are commanded, that by teaching others, he may make his own conduct and whole character conformable to the same rule. What follows in the second clause of the verse shows, that, everything which profane men endeavor to accomplish in contempt of the word of God, must ultimately fail of success, and that however prosperous the commencement may sometimes seem to be, the issue will be disastrous; because prosperous results can be hoped for only from the divine favor, which is justly withheld from counsels rashly adopted, and from all arrogance of which contempt of God himself is the usual accompaniment. Let believers, therefore, in order that their affairs may turn out as they wish, conciliate the divine blessing alike by diligence in learning and by fidelity in obeying. In the end of the verse, because the term used is ambiguous, as I have already observed, the sentence is repeated, or a second promise is added. The latter is the view I take. For it was most suitable, that after the promised success, Joshua should be reminded that men never act skillfully and regularly except in so far as they allow themselves to be ruled by the word of God. Accordingly, the prudence which believers learn from the word of God, is opposed to the confidence of those who deem their own sense sufficient to guide them aright. (The French paraphrases the whole sentence thus: “Ainsi la prudence et sagesse que les fideles apprennent de la parole de Dieu, est opposee a l’assurance de ceux auxquels il semble bien qu’ils se gouvernent assez discretement et sagement, quand ils besongnent selon leur propre sens;” “Thus the prudence and wisdom which believers learn from the word of God, is opposed to the assurance of those who think they govern themselves discreetly and wisely enough, when they manage according to their own sense.” — Ed.)

9. Have not I commanded, etc Although in Hebrew a simple affirmation is often made in the form of a question, and this phraseology is of very frequent occurrence, here, however, the question is emphatic, to give an attestation to what had previously been taught, while the Lord, by bringing his own authority distinctly forward, relieves his servant from care and hesitancy. He asks, Is it not I who have commanded thee? I too will be present with thee. Observe the emphasis: inasmuch as it is not lawful to resist his command. (French, “C’est bien pour certain avec grande signifiance que ceci se dit d’autant qu’il n’est pas question de resister a son commandement;” “It is certainly with great significancy that this is said, inasmuch as there is no question of resisting his command.” — Ed.) This passage also teaches that nothing is more effectual to produce confidence than when trusting to the call and the command of God, and feeling fully assured of it in our own conscience, we follow whithersoever he is pleased to lead.

Joshua 1:10-18

10. Then Joshua commanded the officers of the people, saying, 10. Tunc praecepit Josue praefectis populi dicendo,

11. Pass through the host, and command the people, saying, Prepare you victuals; for within three days you shall pass over this Jordan, to go in to possess the land, which the LORD your God give you to possess it. 11. Transite per medium castrorum et praecipite populo, dicendo, Parate vobis annonam: quia post tres dies transibitis Jordanem hunc, ut intretis et possideatis terram, quam Jehova Deus vester dat vobis possidendam.

12. And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spoke Joshua, saying, 12. Ad Reubenitas vero et Gaditas et dimidiam tribum Manasse locutus est Josue, dicendo,

13. Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God has given you rest, and has given you this land. 13. Recordamini verbi quod praecepit vobis Moses servus Jehovae, dicendo, Jehova Deus vester reddidit vos quietos et dedit vobis terram hanc:

14. Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but you shall pass before your brethren armed, all the mighty men of valor, and help them; 14. Uxores vestrae, parvuli vestri, et pecora vestra residebunt in terra quam dedit vobis Moses trans Jordanem; vos autem transibitis armati ante fratres vestros, quicunque erunt viri bellicosi, juvabitisque eos.

15. Until the LORD have given your brethren rest, as he has given you, and they also have possessed the land which the LORD your God give them: then you shall return unto the land of your possession, and enjoy it, which Moses the LORD’S servant gave you on this side Jordan toward the sunrising. 15. Donec quietem praestiterit Jehova fratribus vestris sicut vobis et possideant ipsi quoque terram quam Jehova Deus vester dat eis: et tunc redibitis ad terram haereditatis vestrae, possidebitisque eam quam dedit vobis Moses servus Jehovae ultra Jordanem ad exortum solis.

16. And they answered Joshua, saying, All that thou commands us we will do, and whithersoever thou send us, we will go. 16. Tunc responderunt, dicendo, Omnia quae praecepisti nobis faciemus, et ad omnia ad quae miseris nos, ibimus.

17. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses. 17. Sicut in omnibus obedivimus Mosi, sic obediemus tibi: tantum sit Jehova Deus tuus tecum sicut fuit cum Mose.

18. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commands him, he shall be put to death: only be strong and of a good courage. 18. Quisquis fuerit qui rebellaverit ore tuo, nec verbis tuis aquieverit in omnibus quae ei mandaveris, interficiatur. Tantum confirmare et roborare.

10. Then Joshua commanded (It is almost impossible to doubt that the view here taken is correct, and in confirmation of it, it may be observed, that it receives more countenance from the original than appears either from Calvin’s or our verse by “Then,” as if meaning, “At that precise time;” whereas the Hebrew is simply the copulative ו, which only means “And,” and is accordingly here rendered in the Septuagint by καὶ. It implies, indeed that the order issued to the prefects by Joshua was given subsequently to the gracious and encouraging message which he had received, but not that it was given immediately or at that particular instant, and it thus leaves it open for us to infer, that a period of less or greater length intervened during which the spies were sent on their mission, and the proceedings detailed in the second chapter took place. The sacred writer in thus omitting to follow the order of time in his narrative, has only adopted a method which is often convenient in itself, and which has been repeatedly followed by the most celebrated historians, both of ancient and modern times, and nothing can be more absurd than the inference attempted to be drawn chiefly by some German Rationalists, from this and a few similar apparent anachronisms, that the Book of Joshua is not so much a continuous history as a patchwork of distinct or even contradictory narratives by different writers. — Ed.) etc It may be doubted whether or not this proclamation was made after the spies were sent, and of course on their return. And certainly I think it not only probable, but I am fully convinced that it was only after their report furnished him with the knowledge he required, that he resolved to move his camp. It would have been preposterous haste to hurry on an unknown path, while he considered it expedient to be informed on many points before setting foot on a hostile territory. Nor is there anything novel in neglecting the order of time, and afterwards interweaving what had been omitted. The second chapter must therefore be regarded as a kind of interposed parenthesis, explaining to the reader more fully what had happened, when Joshua at length commanded the people to collect their vessels. After all necessary matters had been ascertained, he saw it was high time to proceed, and issued a proclamation, ordering the people to make ready for the campaign. With the utmost confidence he declares that they will pass the Jordan after the lapse of three days: this he never would have ventured to do, without the suggestion of the Spirit. No one had attempted the ford, nor did there seem to be any hope that it could be done. (This must be taken with some qualification, since, according to the view taken by Calvin himself, the river must, before this, have been forded by the spies, both in going and returning; and it is also obvious, from the direction which their pursuers took, in endeavoring to overtake them, that what are called “the fords,” must have been understood to be practicable, even during the season of overflow. Still a spot or two where an individual might manage to cross was altogether unavailable for such a body as the Israelites, and therefore Calvin’s subsequent statement cannot be disputed, that if they were to cross at all, human agency was unavailing, and the only thing which remained was for God himself to transport them miraculously. — Ed.) There was no means of crossing either by a bridge or by boats: and nothing could be easier for the enemy than to prevent the passage. The only thing, therefore, that remained was for God to transport them miraculously. This Joshua hoped for not at random, nor at his own hand, but as a matter which had been divinely revealed. The faith of the people also was conspicuous in the promptitude of their obedience: for, in the view of the great difficulties which presented themselves, they never would have complied so readily had they not cast their care upon God. It cannot be doubted that He inspired their minds with this alacrity, in order to remove all the obstacles which might delay the fulfillment of the promise.

12. And to the Reubenites, etc An inheritance had been granted them beyond the Jordan, on the condition that they should continue to perform military service with their brethren in expelling the nations of Canaan. Joshua therefore now exhorts them to fulfil their promise, to leave their wives, their children, and all their effects behind, to cross the Jordan, and not desist from carrying on the war till they had placed their brethren in peaceable possession. In urging them so to act, he employs two arguments, the one drawn from authority and the other from equity. He therefore reminds them of the command given them by Moses, from whose decision it was not lawful to deviate, since it was well known to all that he uttered nothing of himself, but only what God had dictated by his mouth. At the same time, without actually asserting, Joshua indirectly insinuates, that they are bound, by compact, inasmuch as they had engaged to act in this manner. (The agreement made with Moses was very explicit. As recorded in the thirty-second chapter of Numbers, he distinctly stipulates that they shall “go armed before the Lord to war,” “armed over Jordan before the Lord, until he has driven out his enemies from before him, and the land be subdued before the Lord;” and they answer, “As the Lord has said unto thy servants so will we do: we will pass over armed before the Lord, into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.” — Ed.) He next moves them by motives of equity, that there might be no inequality in the condition of those to whom the same inheritance had been destined in common. It would be very incongruous, he says, that your brethren should be incurring danger, or, at least, toiling in carrying on war, and that you should be enjoying all the comforts of a peaceful settlement. When he orders them to precede or pass before, the meaning is, not that they were to be the first to enter into conflict with the enemy, and in all emergencies which might befall them, were to bear more than their own share of the burden; he only in this way urges them to move with alacrity, as it would have been a kind of tergiversation to keep in the rear and follow slowly in the track of others. The expression, pass before your brethren, therefore, does not mean to stand in the front of the battle, but simply to observe their ranks, and thereby give proof of ready zeal. For it is certain that as they were arranged in four divisions they advanced in the same order. As he calls them men of war, we may infer, as will elsewhere more clearly appear, that the aged, and others not robust, were permitted to remain at home in charge of the common welfare, or altogether relieved from public duty, if in any way disabled from performing it.

16. And they answered, etc They not only acquiesce, but freely admit and explicitly detail the obedience which they owe. Our obligations are duly discharged only when we perform them cheerfully, and not in sadness, as Paul expresses it. (2 Corinthians 9:7.) If it is objected that there is little modesty in their boast of having been obedient to Moses whom they had often contradicted, I answer, that though they did not always follow with becoming ardor, yet they were so much disposed to obey, that their moderation was not only tolerable, but worthy of the highest praise, when it is considered how proudly their fathers rebelled, and how perversely they endeavored to shake off a yoke divinely imposed upon them. For the persons who speak here were not those rebellious spirits of whom God complains (Psalm 95:8-11) that he was provoked by them, but persons who, subdued by the examples of punishment, had learned quietly to submit. (The objection taken to the modesty of the answer seems to be founded on a misinterpretation of its true meaning. For the original, literally interpreted, does not contain any assertion that they had obeyed Moses in all things, as implied both in Calvin’s Latin and in our English version, but simply means, that “in everything,” or, “according to everything,” (ככל, kekol,) in which they had hearkened to Moses they would hearken to him: in other words, that they would hold his authority to be in every respect equal to that of Moses. This meaning is retained by the Septuagint, which renders Κατὰ πάντα ὅσα ἠκούσαμεν Μωνυσὣ ἀκουσόμεθά σου. — Ed.) Indeed, it is not so much to herald their own virtues as to extol the authority of Joshua, when they declare that they will regard him in the same light in which they regarded Moses. The groundwork of their confidence is at the same time expressed in their wish or prayer, that God may be present to assist his servant Joshua as he assisted his servant Moses. They intimate that they will be ready to war under the auspices of their new leader, because they are persuaded that he is armed with the power and hope that he will be victorious by the assistance of God, as they had learned by experience how wonderfully God assisted them by the hand of Moses. We may infer, moreover, that they actually felt this confidence, both because they call to mind their experiences of God’s favor to animate themselves, and because they regard Joshua as the successor of Moses in regard to prosperous results. The epithet thy God (This emphasis is lost by the Septuagint, which renders not ὁ Θεός σου, “thy God,” but, “ὁ Θεὸς ἡμῶν,” “our God.” — Ed.) is not without weight, as it evidently points to a continued course of divine favor. The form of expression also is intermediate between the confidence of faith and prayer. (French, “Toutefois la maniere de parler qui est ici mise, est moyenne, et peut estre prise ou pour un glorifiement de la foy, ou pour un souhait;” “However, the manner of speaking which is here used is of a middle kind, and may be taken either for a glorying of faith, or for a wish.” — Ed.) Accordingly, while they intimate that they cherish good hope in their minds, they at the same time have recourse to prayer, under a conviction of the arduousness of the work. Immediately after, when they of their own accord exhort him to constancy, they show that they are ready to follow and to imitate him in his confidence. Here, it is to be observed, that though Joshua was a model of courage, and animated all, both by deed and precept, he was in his turn stimulated onwards, that his own alacrity might be more effectual in arousing that of the people. CHAPTER 2

Joshua 2:1-24

1. And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there. 1. Miserat (Calvin’s “miserat,” “had sent,” is in accordance with his opinion, that the spies had been sent some time before the transactions with which the first chapter concludes actually took place, but is not justifed either by the Hebrew or by the Septuagint, which has simply ἀπέστειλεν. It is worthy of remark, however, that Luther’s German agrees with Calvin, and renders “hatte zween funtidchafter heimlich ausgefaubt von Gittim;” “had sent out two spies secretly from Sittim.” The mention of the place, Sittim or Shittim, occurs in the French version, but is omitted without explanation in Calvin’s Latin. It was situated in the plains of Moab near the left bank of the Jordan, and is particularly mentioned in Numbers 25 as the abode of the Israelites, when they allowed themselves to be seduced into gross idolatry by the daughters of Moab, and were in consequence signally punished. — Ed.) autem Josue filius Nun viros duos exploratores clam, (This word “clam” may refer either to the secrecy of Joshua in sending the spies, or to the secrecy which they were to employ in making their inquiries. Either meaning seems good. The latter is countenanced by the Septuagint, which unites the secrecy and the spying in the single compound word κατασκοπεῦσαι; but it is evident, both from the version and the Commentary, that Calvin prefers the former. — Ed.) dicendo: Ite, considerate terram et Jericho. Profecti sunt igitur et ingressi sunt domum mulieris meretricis, cujus nomen erat Rahab, et dormierunt illic.

2. And it was told the king of Jericho, saying, Behold, there came men in hither tonight of the children of Israel to search out the country. 2. Dictum autem fuit regi Jericho, Ecce venerunt huc viri nocte hac e filiis Israel ad explorandum terram.

3. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house they be come to search out all the country. 3. Tunc misit rex Jericho ad rahab, dicendo; Educ viros qui ingressi sunt ad te, qui venerunt domum tuam; quia ad explorandum totam terram venerunt.

4. And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: 4. Sumpserat autem mulier duos viros, et absconderat eos: Tunc ait, Venerunt quidem ad me viri, sed non noveram undenam essent.

5. And it came to pass, about the time of shutting of the gate, when it was dark, that the men went out; whither the men went, I wot not: pursue after them quickly; for you shall overtake them. 5. Fuit autem dum porta clauderetur in tenebris, egressi sunt viri; nec cognovi quo abierint. Sequimini cito eos quia comprehendetis eos.

6. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. 6. Ipsa autem ascendere fecerat eos in tectum, et absconderat eos sub culmis lini ab ea ordinatis super tectum.

7. And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate. 7. Viri autem persequuti sunt eos itinere Jordanis usque ad vada: portam vero clauserunt, simul ac egressi sunt qui eos persequebantur.

8. And, before they were laid down, she came up unto them upon the roof; 8. Antequam vero dormirent, ipsa ascendit super tectum ad eos.

9. And she said unto the men, I know that the Lord has given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. 9. Et ait ad viros: Novi quod Jehova dederit vobis terram, eo quod cecidit terror vester super nos, et quod defluxerunt omnes habitatores terrae a facie vestra.

10. For we have heard how the Lord dried up the water of the Red sea for you, when you came out of Egypt; and what you did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom you utterly destroyed. 10. Audivimus enim quomodo arefecerit Jehova aquas maris Supli a facie vestra dum exiistis ex Aegypto; et quae fecistis duobus regibus Aemorrhaei, qui erant trans Jordanem: Sihon et Og quos interemistis.

11. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you; for the Lord your God, he is God in heaven above, and in earth beneath. 11. Audivimus, et dissolutum est cor nostrum, neque constitit ultra spiritus a facie vestra. Jehova enim Deus vester Deus est in coelo sursum et super terram deorsum.

12. Now therefore, I pray you, swear unto me by the Lord, since I have showed you kindness, that you will also show kindness unto my father’s house, and give me a true token: 12. Nunc ergo jurate mihi, quaeso, per Jehovam (feci enim vobiscum misericordiam) quod facietis etiam vos cum domo patris mei misericordiam, et dabitis mihi signum verum,

13. And that you will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 13. Quod vivos servabitis fratrem meum, et matrem meam, et fratres meos, et sorores meas, et omnes qui sunt eorum, eruetisque animas nostras a morte.

14. And the men answered her, Our life for yours, if you utter not this our business. And it shall be, when the Lord has given us the land, that we will deal kindly and truly with thee. 14. Dixerunt ei viri: Anima nostra pro vobis ad moriendum: modo non prodideris sermonem nostrum hunc: tunc erit, ubi tradiderit Jehova nobis terram, faciemus tecum misericordiam et veritatem.

15. Then she let them down by a cord through the window; for her house was upon the town wall, and she dwelt upon the wall. 15. Demisit itaque eos fune per fenestram: domus enim ejus erat in pariete muri, et in muro ipsa habitabat.

16. And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may you go your way. 16. Dixit autem eis: Ad montem pergite, ne forte occurrant vobis qui insequuntur, et latitate illic tribus diebus, donec redeant qui insequuntur, et postea ibitis per viam vestram.

17. And the men said unto her, We will be blameless of this thine oath which thou has made us swear: 17. Tunc dixerunt ei viri, Innoxii erimus a juramento tuo hoc quo nos adjurasti.

18. Behold, when we come into the land, thou shall bind this line of scarlet thread in the window which thou did let us down by: and thou shall bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. 18. Ecce, quum ingrediemur terram, funiculum hunc fili coccinei ligabis in fenestra, per quam demiseris nos: patrem vero tuum et matrem tuam congregabis ad te in domum, et omnem familiam patris tui.

19. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless; and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. 19. Erit autem, quicunque egressus fuerit e valvis domus tuae foras, sanguis ejus erit in caput ejus, nos vero innoxii: quicunque vero tecum fuerit in domo, sanguis illius in caput nostrum, si manus injecta fuerit in eum.

20. And if thou utter this our business, then we will be quit of thine oath which thou has made us to swear. 20. Si vero prodideris sermonem hunc nostrum, erimus innoxii a juramento quo adjurasti nos.

21. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. 21. Respondit illa: Ut loquuti estis, ita sit. Tunc dimisit eos, et abierunt, ligavitque filum coccineum in fenestra.

22. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned. And the pursuers sought them throughout all the way, but found them not. 22. Profecti venerunt ad montem, et manserunt ibi tribus diebus, donec reverterentur qui insequuti fuerant, qui quaesierunt per omnem viam, nec invenerunt.

23. So the two men descended from the mountain, and returned, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: 23. Reversi ergo duo illi, postquam descenderunt e monte, transierunt, veneruntque ad Josue filium Nun, et narraverunt ei quaecunque acciderant sibi.

24. And they said unto Joshua, Truly the Lord has delivered into our hands all the land: for even all the inhabitants of the country do faint because of us. 24. Dixeruntque ad Josue, Tradidit Jehova in manus nostras totam terram. Dissoluti enim sunt omnes habitatores terrae a facie nostra.