Joshua 18:28 Komentář

In this chapter we have, I. The setting up of the tabernacle at Shiloh (Jos 18:1). 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 (Jos 18:2-7). III. The distributing of the land into seven lots, by certain men employed for that purpose (Jos 18:8, Jos 18:9). IV. The determining of these seven portions to the seven tribes yet unprovided for by lot (Jos 18:10). V. The particular lot of the tribe of Benjamin, the borders of it (Jos 18:11-20). And the cities contained in it (Jos 18:21-28). The other six tribes we shall find well provided for in the next chapter.

INTRODUCTION TO JOSHUA 18 This chapter informs us of the setting up of the tabernacle at Shiloh, Jos 18:1; of the notice Joshua took, that seven tribes had not received their inheritance, Jos 18:2; of the instructions he gave them to send three men out of each tribe, and describe the land not yet disposed of, and bring the account to him, which was accordingly done, Jos 18:3; and then he cast lots for them, and the first lot came up for Benjamin, Jos 18:10; the borders of whose lots are described, Jos 18:12; and the several cities in it enumerated, Jos 18:21.

I pass from the letter—since even it has taken a way which the Word has given—to each soul already made worthy to see peace. For after divine studies, you have become Jerusalem, the prior place being Jebus. History says that the name of that place had been Jebus, but afterwards the name changed and became Jerusalem. The children of the Hebrews say that Jebus is interpreted as “what has been trampled.” Jebus then is the soul which is trampled by hostile powers, has been changed and has become Jerusalem, vision of peace. If then you have sinned, when you have changed from Jebus to become Jerusalem, and you have trampled upon the Son of God and held as profane the blood of the new covenant as she had, and you have ended up in grievous sins, it will also be said concerning you, who will spare you, Jerusalem? And who will feel sorry for you if you become someone who betrays Jesus? When each of us sins, and especially if he sins grievously, he sins against Jesus. But if he is also an apostate, he does spiritually even more to Jesus the things that Jerusalem did to him bodily.

Therefore we must believe that also here, in imitation of these things, Scripture relates that lots are drawn by Jesus [Joshua], and the inheritance for each of the tribes is determined by divine dispensation; and that in this casting of lots, through the ineffable providence and foreknowledge of God, a model of the future inheritance in heaven is dimly sketched. Since indeed, “the law is said to hold a shadow of good things to come,” and there is some city in heaven that is called Jerusalem and Mount Zion—just as the apostle says concerning those who would come to the Lord Jesus Christ, “You have drawn near to Mount Zion and are come to the city of the living God, heavenly Jerusalem”6—certainly it is not without a reason that Benjamin receives Jerusalem and Mount Zion in his lot. Doubtless, it is because the nature of that heavenly Jerusalem established it that the earthly Jerusalem, which preserved a figure and form of the heavenly one, ought to be given to none other than Benjamin.

But when Jerusalem was being built, it was not built in a place where there was not a city, but there was a city at first which was called Jebus, whence the Jebusites. This having been captured, overcome, made subject, there was built a new city, as though the old were thrown down; and it was called Jerusalem, vision of peace, City of God. Each one therefore that is born of Adam does not yet belong to Jerusalem: for he bears with him the offshoot of iniquity, and the punishment of sin, having been consigned to death, and he belongs in a manner to a sort of old city. But if he is to be in the people of God, his old self will be thrown down, and he will be built up new.

And see the names of those two cities, Babylon and Jerusalem. Babylon is interpreted confusion, Jerusalem vision of peace. Observe now the city of confusion, in order that you may perceive the vision of peace; that you may endure the one and long for the other. By what can those two cities be distinguished? Can we in any way now separate them from each other? They are mingled, and from the very beginning of humankind mingled they run on until the end of the world. Jerusalem began through Abel, Babylon through Cain: for the buildings of the cities were erected afterwards. That Jerusalem in the land of the Jebusites was built: for at first it used to be called Jebus, from which the nation of the Jebusites was expelled, when the people of God was delivered from Egypt and led into the land of promise. But Babylon was built in the most interior regions of Persia, which for a long time raised its head above the rest of nations. These two cities then at particular times were built, so that there might be shown a figure of two cities begun of old, and to remain even until the end in this world, but at the end to be severed.

The tabernacle is set up at Shiloh, Jos 18:1. Seven of the tribes having not yet received their inheritance, Jos 18:2. Joshua orders three men from each tribe to be chosen, and sent to examine the land and divide it into seven parts, which should be distributed among them by lot, Jos 18:3-7. The men go and do as commanded, and return to Joshua, Jos 18:8, Jos 18:9. Joshua casts lots for them, Jos 18:10. The lot of Benjamin, how situated, Jos 18:11. Its northern boundaries, Jos 18:12-14. Its southern boundaries, Jos 18:15-19. Its eastern boundary, Jos 18:20. Its cities, Jos 18:21-28.

And Zelah - This was the burying-place of Saul, Jonathan, and the family of Kish. See Sa2 21:14. Jebusi, which is Jerusalem - We often meet with this name, and it is evident that it was the ancient name of Jerusalem, which was also called Salem; and was probably the place in which Melchizedek reigned in the days of Abraham; though some think a different place is meant; for that there was another place of the same name, is evident from Joh 3:23. This place, called Salim by the evangelist, is said to be near to Enon, and there John baptized, because there was much water in the place. This, however, must not be confounded with the Salem mentioned above; for that this was a name of Jerusalem, is evident from Psa 76:1, Psa 76:2 : In Judah is God known: his name is great in Israel. In Salem also is his tabernacle, and his dwelling-place in Zion. This must refer to Jerusalem, where the temple was situated. Whether Jebus or Jebusi had its name from the Jebusites, or the Jebusites from it, cannot be ascertained.

THE TABERNACLE SET UP AT SHILOH. (Jos 18:1) the whole congregation . . . assembled together at Shiloh--The main body of the Israelites had been diminished by the separation of the three tribes, Judah, Ephraim, and Manasseh into their respective allotments; and the country having been in a great measure subdued, the camp was removed to Shiloh (now Seilun). It was twenty or twenty-five miles north of Jerusalem, twelve north of Beth-el, and ten south of Shechem, and embosomed in a rugged and romantic glen. This sequestered spot in the heart of the country might have been recommended by the dictates of convenience. There the allotment of the territory could be most conveniently made, north, south, east, and west, to the different tribes. But "the tabernacle of the congregation was also set up there," and its removal therefore must have been made or sanctioned by divine intimation (Deu 12:11). It remained in Shiloh for more than three hundred years (Sa1 4:1-11).

The Tabernacle Set Up at Shiloh. - As soon as the tribe of Ephraim had received its inheritance, Joshua commanded the whole congregation to assemble in Shiloh, and there set up the tabernacle, in order that, as the land was conquered, the worship of Jehovah might henceforth be regularly observed in accordance with the law. The selection of Shiloh as the site for the sanctuary was hardly occasioned by the fitness of the place for this purpose, on account of its being situated upon a mountain in the centre of the land, for there were many other places that would have been quite as suitable in this respect; the reason is rather to be found in the name of the place, viz., Shiloh, i.e., rest, which called to mind the promised Shiloh (Gen 49:10), and therefore appeared to be pre-eminently suitable to be the resting-place of the sanctuary of the Lord, where His name was to dwell in Israel, until He should come who was to give true rest to His people as the Prince of Peace. In any case, however, Joshua did not follow his own judgment in selecting Shiloh for this purpose, but acted in simple accordance with the instructions of God, as the Lord had expressly reserved to himself the choice of the place where His name should dwell (Deu 12:11). Shiloh, according to the Onom., was twelve Roman miles or five hours to the south of Neapolis (Nablus), and about eight hours to the north of Jerusalem; at present it is a heap of ruins, bearing the name of Seilun (see Rob. iii. p. 85). The tabernacle continued standing at Shiloh during the time of the judges, until the ark of the covenant fell into the hands of the Philistines, in the lifetime of Eli, when the holy tent was robbed of its soul, and reduced to the mere shadow of a sanctuary. After this it was removed to Nob (Sa1 21:2); but in consequence of the massacre inflicted by Saul upon the inhabitants of this place (Sa1 22:19), it was taken to Gibeon (Kg1 3:4 : see Keil, Bibl. Arch. i. 22). From this time forward Shilloh continued to decline, because the Lord had rejected it (Psa 78:60; Jer 7:12; Jer 26:6). That it was destroyed by the Assyrians, as Knobel affirms, is not stated in the history.