My Notes
Authors
Matthew Henry - Commentary on the Whole Bible
In the midst of the story of the dividing of the land comes in this account of the setting up of 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 (Num. iv. 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. xxxiii. 20. Observe,
I. 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. xii. 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 been in the midst of their camp in the wilderness, and therefore must now be in the midst of their nation, as that which sanctified the whole, and was the glory in the midst of them. See Ps. xlvi. 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. cxxii. 4, 5. 3. Some think there was an eye to the name of the place, Shiloh being the name by which the Messiah was known in dying Jacob’s prophecy (Gen. xlix. 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. ix. 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 afterwards in Salem was his temple, which also signifies peaceable.
II. 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. vi. 15. It is probable those tribes that were yet encamped when the tabernacle was removed to Shiloh decamped from Gilgal and pitched about Shiloh, for every true Israelite will desire to fix where God’s tabernacle fixed. Mention is made, on this occasion, of the land being subdued before them, to intimate that the country, hereabouts at least, being thoroughly reduced, they met with no opposition, nor were they apprehensive of any danger, but thought it time to make this grateful acknowledgment of God’s goodness to them in the constant series of successes with which he had blessed them. It was a good presage of a comfortable settlement to themselves in Canaan, when their first care was to see the ark well settled as soon as they had a safe place ready to settle it in. Here the ark continued about 300 years, till the sins of Eli’s house forfeited the ark, lost it and ruined Shiloh, and its ruins were long after made use of as warnings to Jerusalem. _Go, see what I did to Shiloh, _Jer. vii. 12; Ps. lxxviii. 60.
John Calvin - Commentaries
**And the whole congregation of the children of Israel, etc Here we have a narrative of the celebrated convention held in Shiloh, where it was deliberated, as to the casting of the remaining lots. For although with pious zeal they had attempted the casting of lots, yet the proceeding had been interrupted, as if victory behooved to precede the distribution which depended solely on the mouth of God. They assemble, therefore, in Shiloh to determine what was necessary to be done in future. And there is no doubt that Joshua summoned this meeting in order to raise them from their lethargy. For they do not come forward spontaneously with any proposal, but he begins with upbraiding them with having been sluggish and remiss in entering on the inheritance which God had bestowed upon them. It is easy to infer from his speech that they had shown great alacrity at the outset, but that there had been no perseverance.
And yet that obedience, which shortly after grew languid, was honored with the approbation of the Holy Spirit. It is to be observed that the people are blamed, not for neglecting to proceed to the lot, but for not occupying the inheritance divinely offered to them. And, certainly, as the distribution by lot was a sign of confidence, so each district which fell out to each was a sure and faithful pledge of future possession; for the Lord was by no means deluding them in assigning to each his portion.
The word דפה, which I have translated “to cease,” signifies also to be remiss or feeble. He charges them, therefore, with base heartlessness, in that while the full time for routing the enemy had arrived, they by their delays retard and suspend the effect of the divine goodness. For had they been contented with the bare lot, and faithfully embraced the results which it gave, they would doubtless have been prompt and expeditious in carrying on the war, nay, would have hastened like conquerors to a triumph.
The ark is said to have been stationed at Shiloh, 161161 This place, which afterwards became so celebrated as the fixed station of the ark and tabernacle during the remainder of Joshua’s life and the rule of the Judges, down to the tragical death of Eli, is described in Judges 21:19 , as “On the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.” This minute description corresponds with a place now called Seilun, which is situated about twenty miles N.N.E. from Jerusalem, and has several ruins indicative of an ancient site. If this was the place, it stood nearly in the center of the country, and was thus the most convenient which could have been selected. While its locality made it easily accessible from all quarters, its site, in the heart of a basin completely enclosed by hills except on the south, where a narrow valley opens into a plain, admirably adapted it for the still and solemn performance of religious services. — Ed. not only that the consultation might be graver and more sacred, as held in the presence of God, but because it was a completely subjugated place, and safe from all external violence and injury. For it behooved to be their special care to prevent its exposure to sudden assault. No doubt the hand of God would have been stretched to ward off attacks of the enemy from any quarter; still, however, though God dwelt among them, they were to be regarded as its guardians and attendants.
But although a station for the ark was then chosen, it was not a perpetual abode, but only a temporary lodging. For it was not left to the will or suffrages of the people to fix the seat where God should dwell, but they behooved to wait for the period so often referred to in the Law, when he was to establish the memorial of his name elsewhere. This was at length accomplished when Mount Zion was set apart for the Temple. For this reason it is said in the Psalm,
“Our feet shall stand within thy gates, O Jerusalem.” (Psalms 122:2 )
These words intimate that up to that time the ark was pilgrimating. At last the ruin and devastation of Shiloh showed that no rank or dignity can screen those who corrupt the blessings of God from his vengeance. Up to the death of Eli, God allowed his sacred name to be worshipped there; but when all religion was polluted by the impiety of the priests, and almost abolished by the ingratitude of the people, that spot became to posterity a signal monument of punishment. Accordingly, Jeremiah tells the inhabitants of Jerusalem, who were proudly boasting of their Temple, to turn their eyes to that example. Speaking in the name of the Lord, he says,
“Go you now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.” (Jeremiah 7:12 )