assigned to them both, was scarcely sufficient for one. The word for complainers (Jude 16.) is μεμψίμοιροι, blamers of their lot, like the children of Joseph, who would have that altered, the disposal whereof is from the Lord. Two things they suggest, to enforce their petition for an augmentation of their lot. 1. That they were very numerous, through the blessing of God upon them, v. 14, I am a great people, for the Lord has blessed me; and we have reason to hope that he that hath sent mouths, will send meat. "I am a great people, and in so small a lot shall not have room to thrive." Yet, observe, when they speak thankfully of their present increase, they do not speak confidently of the continuance of it; "the Lord has blessed me hitherto, however he may see fit to deal with me for the future." The uncertainty of what may be, must not make us unthankful for what has been, and is done in kindness to us. 2. That a good part of that country which was now fallen to their lot, was in the hands of the Canaanites, and that they were formidable enemies, who brought into the field of battle chariots of iron, v. 16. that is, chariots with long scythes fastened to the sides of them, or the axle-tree, which made great destruction of all that came in their way, mowing them down like corn. They urge, that though they had a good portion assigned them, yet it was in bad hands, and they could not come to the possession of it, wishing to have their lot in those countries that were more thoroughly reduced than this was.
II. Joshua endeavours to reconcile them to their lot, he owns they were a great people, and being two tribes, ought to have more than one lot only, v. 17. but tells them, that what was fallen to their share, would be a sufficient lot to them both, if they would but work and fight. They desired a lot in which they might indulge themselves in ease and luxury; "No," says Joshua, "you must not count upon that; in the sweat of thy face shalt thou eat bread, is a sentence in force even in Canaan itself." He retorts their own argument, that they were a great people, "If so, you are the better able to help yourselves, and have the less reason to expect help from others. If thou hast many mouths to be filled, thou hast twice as many hands to be employed; earn, and then eat."
1. He bids them work for more, v. 15. Get thee up to the wood-country, which is within thy own border, and let all hands be set on work to cut down the trees, rid the rough lands, and make them, with art and industry, good arable ground. Note, Many wish for large possessions, who do not cultivate and make the best of what they have, think they should have more talents given them, who do not trade with those with which they are entrusted. Most people's poverty is the effect of their idleness; would they dig, they need not beg.
2. He bids them fight for more, v. 17, 18. when they pleaded that they could not come at the woodlands he spoke of, because in the valley between them and it, there were Canaanites whom they durst not enter the list with. "Never fear them," said Joshua, "thou hast God on thy side, and thou shalt drive out the Canaanites, if thou wilt set about it in good earnest, though they have iron chariots." We straiten ourselves by apprehending the difficulties in the way of our enlargement to be greater than really they are. What can be insuperable to faith and holy resolution?
CHAP. XVIII.
In this chapter we have, I. The setting up of the tabernacle at Shiloh, v. 1. II. The stirring up of the seven tribes that were yet unsettled, to look after their lot, and the putting of them in a method for it, by Joshua, v. 2..7. III. The distributing of the land into seven lots, by certain men employed for that purpose, v. 8, 9. IV. The determining of these seven portions to the seven tribes yet unprovided for by lot, v. 10. V. The particular lot of the tribe of Benjamin, the borders of it, v. 11..20. And the cities contained in it, v. 21..28. The other six tribes we shall find well provided for in the next chapter.
1.AND the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.
In the midst of the story of the dividing of the land, comes in this account of the setting up the tabernacle, which had hitherto continued in its old place in the centre of their camp; but now that three of the four squadrons that used to surround it in the wilderness, were broken and diminished, those of Judah, Ephraim, and Reuben, by the removal of those tribes to their respective possessions, and that of Dan only remained entire, it was time to think of removing the tabernacle itself into a city. Many a time the priests and Levites had taken it down, carried it, and set it up again in the wilderness, according to the directions given them, Numb. 4. 5, &c. but now they must do it for good and all, not one of the stakes thereof must any more be removed, nor any of the cords thereof broken, Isa. 33. 20. Observe,
1. The place to which the tabernacle was removed, and in which it was set up. It was Shiloh, a city in the lot of Ephraim, but lying close upon the lot of Benjamin. Doubtless, God himself did some way or other direct them to this place, for he had promised to choose the place where he would make his name to dwell, Deut. 12. 11. It is most probable, God made known his mind in this matter by the judgment of Urim. This place was pitched upon, (1.) Because it was in the heart of the country, nearer the centre than Jerusalem was, and therefore the more convenient for the meeting of all Israel there from the several parts of the country; it had heen in the midst of their camp in the wilderness, and therefore must now be in the midst of their nation, as that which sanctifieth the whole, and was the glory in the midst of them. See Ps. 46. 5. (2.) Because it was in the lot of that tribe of which Joshua was, who was now their chief magistrate, and it would be both for his honour and convenience, and for the advantage of the country, to have it near him. The testimony of Israel and the thrones of judgment do well together, Ps. 122. 4, 5. (3.) Some think there was an eye to the name ofthe place, Shiloh being the name by which the Messiah was known, in dying Jacob's prophecy, Gen. 49. 10. which prophecy, no doubt, was well known among the Jews; the setting up of the tabernacle in Shiloh gave them a hint, that in that Shiloh, whom Jacob spoke of, all the ordinances of this worldly sanctuary should have their accomplishment in a greater and more perfect tabernacle, Heb. 9. 1, 11. And Dr. Lightfoot thinks that the place where the tabernacle was set up, was therefore called Shiloh, because of the peaceableness of the land at this time; as afterward in Salem was his temple, which also signifies peaceable.
2. The solemn manner of doing it. The whole congregation assembled together to attend the solemnity, to do honour to the ark of God, as the token of his presence, and to bid it welcome to its settlement. Every Israelite was interested in it, and therefore all testified their joy and satisfaction upon this occasion. See 2 Sam. 6. 15. It is probable, those tribes that were yet encamped when the tabernacle was removed to Shiloh, decamped from
