First: he notably praised them (v. 2); and indeed in a fourfold way. (1.) That [they] had been obedient to Moses. (2.) That [they had been obedient] to himself, and that in all things. [There] are some who obey one of [their] superiors, [but] not the others; [who] revere the first [ones, but] despise [their] successors; [who] observe the highest [ones, but] esteem the lower [ones] as nothing. But to the Transjordanian tribes Joshua says: “You have done all that Moses the servant of the Lord commanded you; you have also obeyed me in all things.” That [is] a great praise, because in every well-mannered Commonwealth, and assembly of men, obedience [is] a great virtue — which, as [was] wisely said by Aeschylus, [is] “εὐπραγίας μήτηρ, γυνὴ σωτῆρος [eupragias mētēr, gynē sōtēros],” that is, “[it] is the mother of good-fortune [prosperity], but the wife of the Preserver [Savior].” And therefore, in that formerly most-noble Spartan city, the whole education of boys and youths was directed — with Plutarch, in the Life of Lycurgus, [as] witness — to obeying, enduring, and conquering; and they so obeyed the Paedonomus [boy-governor] “ὥστε τὴν παιδείαν εἶναι μελέτην εὐπειθείας [hōste tēn paideian einai meletēn eupeitheias],” that is, “so that the whole discipline of the children was,” says Plutarch, “an exercise of obedience.” (3.) That [they] had rendered faithful service to their brethren in acquiring their land and inheritance; nor had [they] left them hitherto in any peril or danger. And that [is] the more splendid, [by] how much greater was the time of this service and aid. For therefore the text says (v. 3) “a long time,” or, as [it] is in the Hebrew, “these many days.” And [these] were, as [is] clear from the aforesaid, 14 years. Many [things] could have called away these tribes from the aid of [their] brethren: namely, the dangers of perils, the longing for their own inheritance, the care of [their] household, [and] especially the very length of time. Nevertheless, [those tribes] endured and persevered on foreign soil, for the benefit of others, estranged from their own affairs, for so many years. Let us learn how, and how constantly, [it] behooves [us] to help [our] neighbors. (4.) That [they] kept God’s commandments. Namely, [he] who keeps charity, fulfills the law; [he] who does his duty toward [his] superiors and equals, [he] also satisfies God.
Then, Joshua gave them the power [permission] of departing into their [own] inheritance (v. 4) — because their service [was] now not necessary to the Israelites, since God had given these [latter] rest and peace, as he had once promised them. That rest was indeed not yet perfect, and completed in all respects, since very many of the Canaanites remained; yet [it] was so begun that, if the Israelites had wished, and were [to be] admitted a little further, [they] could utterly destroy those [Canaanites] with no trouble. Thirdly: Joshua gave them excellent precepts for the life to be led thereafter (v. 5). For [it] is not enough to live well for some certain time, [or] even for several years; but in all [one’s] life always, up to death, [one] must persist in the same straight path. Nor is [it] enough, in one place, and in the sight of [one’s] superiors, to cultivate [one’s] duty, and to live praiseworthily; but everywhere — even beyond the Jordan, and far from the eyes of those who are set over us — the same course [is] always to be held. Fourthly: he blessed the same [tribes] (v. 6 & 8), namely praying [for] very many good [things] for them from God the Best and Greatest. And this indeed he did by himself, as Commander and Prophet; but without doubt he did this also through Eleazar the Pontiff. For then many Eucharistic [thanksgiving] and peace[-offering] sacrifices [were] indeed offered to God; and peace and prosperity [were] asked for these [tribes] from God. Yet [there] are [those] who think [that], in v. 8, “to bless” is “to be numbered” [i.e. to attend with benefits]. Fifthly: he recalls to the memory of the same tribes the greatest benefits of God toward them — [they] who, while [they] had rendered [their] due duty to [their] brethren, were enriched with rich spoils. Nothing indeed was owed to them — [they] had already obtained their lot (and [one] good and splendid) beyond the Jordan; [they] had done only that which [it] behooved them to do, and [that] which had been set down [as a condition] in the grant of the region given to them (Num. 32). Nevertheless, such is the goodness of God toward men, that [he] never allows the duties which [men] must necessarily do to be void and without some reward — sometimes even a temporal [one]. Hence the tribesmen of the Transjordanian tribes, laden with gold, silver, brass, iron, and much raiment, now return to their homes
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[…now return to their homes,] verse 8. And this ought by right to arouse our spirits — [us] who, in the wars against the Turks, and against the ruin of the Church and the destruction of all Catholics, contend with heretics [who are] conspired [for all this] and now raising their most hostile standards — [that] we Christians bring aid to one another: and not only in those [matters] which are carried on by hand and sword, but also in those which [are carried on] by mind and learning, by prayers and pens. Sixthly: he admonished these [tribes] (v. 8) to divide the spoil with their remaining fellow-tribesmen — those who had stayed at home, and had cultivated the cities and fields — concerning whom [see] ch. 1, part 2, in [the treatment] of the appointed portion of the People, q. 2.
But [there] is a question here: Whether that division of spoil was imposed by Joshua as a precept [command], or rather as a counsel [advice]? [There] is a twofold opinion. To one [party] the latter [counsel] is pleasing; to others the former [precept], as to Masius here, and Abulensis. And indeed first, if we look at the text, [it] seems a precept, because [it] is said “Chilku” [חלקו], that is, “Divide [ye].” Which Junius and Tremellius translate far too mildly: “Be partakers of the spoil of your enemies with your brethren.” And this they seem to do in order that they may make the opinion of their master Calvin — who here wants [it to be] only a counsel — more probable. Secondly: Num. 31:27 — a precept was also given [there] for the spoil to be divided, on another occasion, between the warriors and the Israelites. And indeed those who had stayed at home also incurred some peril of war, since [they] had been left in garrison of the land, as [is] said [in] the q. 2 cited. But [it] is objected from 1 Kings [1 Sam.] 30 [that] the law of dividing spoil in this manner began in David’s time. Abulensis answers here (q. 6, and Num. 31, before q. 9), and Masius in this place, [that it] began — not simply [absolutely], but as to this: that the portion should be equal for those who had taken part in the battle and [for] those who had remained with the baggage — since in the time of both Moses and Joshua, at this very moment, only some [portion], though not an equal [one], had been given. And thus Joshua dismissed those tribes, graced [affectas] with praises, spoils, blessings, precepts, and admonitions. Hence [it] is to be wished by us, and truly to be striven after, that wherever we shall turn aside and tarry, we may obtain testimony, goodwill, and benediction of this kind from our superiors. But [there] is also an illustrious example here set before superiors themselves in Joshua: that [they should] follow with singular goodwill and praise those who have borne themselves well, [should] heap upon them prayers and blessings, [and should] strengthen [them] with precepts and exhortations. [There] are indeed some [who are] so morose, [so] difficult, or ineptly scrupulous, that [they] are afraid to praise anyone — especially if [he] be an inferior, and present. “Lest,” they say, “that man be puffed up with pride and vain glory.” Precisely as if [they] were unwilling to set food and drink before the same [man], lest [he] stuff and gorge himself with more [than is right]. True praise — as Tostatus shows here (q. 1) — is good and useful.
[There] are, moreover, precepts to be observed which Joshua gave. 1. That [they] attend most diligently, and keep [guard over] themselves. 2. That [they] carry out, and fulfill in work, the commandment and the law which Moses had given. 3. That [they] love the Lord God. 4. That [they] walk in his ways — and indeed in all [of them]. 5. That [they] observe his precepts. 6. That [they] cleave to him. 7. That [they] serve him: and that indeed “with all [their] heart, and with all [their] soul.”
Finally, the manner of dismissing these tribes is indicated at the very beginning of the chapter, when [it] is said that Joshua called them. [They] did not, therefore, desert the standards, nor depart from their station of their own accord [prematurely], nor importunately demand their discharge and dismissal; but, with a moderate and even mind — even though the division of the whole dominion [territory] had [now] been made, and all, or at least many, had already entered into their [own] possessions — [they] waited until [they] should be called by Joshua, and by him most honorably dismissed. An example which, in warfare, in the bringing of aid, [and] in all of life, [is] to be observed: that we not rush off anywhere without the command of our Commanders. But both the manner of this departure, and Joshua’s speech to the departing [tribes], [it] seems most fitting [to be able] to hear from Josephus himself (bk. 5, ch. 1):
“Since God, the Father and Lord of the Hebrew race, has both given [us] to possess this land, and has promised [that] he will altogether preserve it for us [as] possessed, while you [for your part], at his bidding, have shown yourselves ready and eager for all [things] at [our] asking — [it] is fitting that you now, since nothing difficult remains besides, obtain [your] rest. Yet we are in this confidence concerning the eagerness of your spirits (for φειδοῖ [pheidoi, “with thrift”] one must read, as appears from Rufinus, πειθοῖ [peithoi, “with persuasion, trust”]), that, should it again hereafter be necessary to us, [you will be] unwearying, and in no way hesitant toward all [the troubles] that shall press upon [us]; nor will [you] be too slow [to come to the aid of] those by whom [you] have now been served through [these] labors and troubles. Let thanks therefore be [given] to you, on account of the perils which you have endured with us. And, retaining this good disposition not only now, but always, be mindful of [your] friends. And ponder in your mind the good [things] that are present to you from these [friends], and that you have put off enjoying those very [things] which are at hand for you, for our sake: and [then] at length [you] will have judged [yourselves] worthy to be made partakers of these [goods], when you shall have labored for those [things] in which, by God’s goodwill, we are now established. (For ποιήσαντες [poiēsantes, “having done”] one must read πονήσαντες [ponēsantes, “having toiled”].) And to those [goods] which already were, a vast heap of good [things] has been added out of the labors which you have borne with us: and so [you] will carry back home both much spoil, and gold, and silver. And — [what] is more than these — [you will carry back] all goodwill from us, and a mind ready for all [things] that shall be wished for, and in turn [shall be] required [of us]. For [you] have not departed from those [things] which Moses had foretold, as though despising him after [he] had gone from among men: nor is [there] anything on account of which we should not give you thanks. Joyful, therefore, we dismiss you to [your] lots and inheritances, and exhort [you] to reckon [that there] is no end [limit] to that bond [of kinship] which is between us: nor think [that], because this river lies between [us], we are others, and not Hebrews. For [we] are all Abrahamides [children of Abraham] — both [we] who dwell here, and [you] who [dwell] there. [There] is one God, who brought both our forefathers and yours into life: whose worship, and discipline of living — which [he] established through Moses — [it] behooves [us] to take care of, applying all caution, so that, while we persist in these [things], [he] may show himself kindly to us, and a helper; and lest, while [we] turn aside to the imitation of other nations, [he] turn himself away from our race.” These [things] Joshua said. And at once [he] saluted individually those indeed who were of any dignity; but the whole multitude of them [he] saluted in common, and remained in his [own] place: but the people led them forth [escorted them] — not without tears: and scarcely were [they] parted one from another.