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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.
The "whole congregation" ("ecclesia", LXX., cp. Acts 7:38) was summoned to appear before Joshua. The purpose of this solemn gathering was to celebrate the erection of the tabernacle at Shiloh.
Although no date or time of year is stated, it is highly probable that this important event would have coincided with one of the major feast-dates. Gilgal had now ceased to be the assembly point for Israel. Shiloh became the principal centre.
Shiloh was situated twenty miles north of Jerusalem and ten miles due south of Shechem. Its location is given in Judg. 21:19. Shiloh was to become Israel's centre of worship for a long period of time. The Tabernacle was to remain there for more than 300 years (1 Sam. 4:1-11).
The people were called together in the spirit of one united Ecclesia.
"Three times in the year all thy males shall appear before Adonai Yahweh. . .How good and how pleasant it is for brethren to dwell together in unity. . ." (Ex. 23:17; Ps. 133:1).
Such gatherings were intended, in measure, to emphasise that the people of God were to be one unified Body under the Kingship and authority of Almighty God. Such assemblies, therefore, were of inestimable value (cp. Heb. 10:24-25; Rom. 12:5; 1 Cor. 12:27).
By means of such gatherings, Yahweh desired to teach His people to appreciate the advantages of unity. A body of people, united upon a sound spiritual basis, may mutually give and receive strength and comfort, encouragement and faithfulness.
Yahweh will bless an Ecclesia which is united in the one true faith, manifesting zeal and dedication for the things of God, caring for and nurturing one another, doing all things "to the glory of God" (1 Cor. 10:31; cp. Phil. 1:27; Eph.4:31-5:2).
The name Shiloh means "tranquility, rest, place of rest" (Ges.). How did this place receive such a name? In all probability, it was so named by Joshua because of its association with the Messianic hope.
"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. . ." (Gen. 49:10).
Joshua was aware that Israel's Messiah, when he appears in his kingdom, will become the "place of rest" for the people of Israel (Matt. 11:28; cp. Ex. 33:14; Isa. 11:10). With such thoughts in his mind, a vital principle was evident to Joshua: He saw the present conquest of the land only as a type of that which will be accomplished fully and more perfectly under the guidance and direction of a Greater Joshua - Israel's Messiah.
Shiloh is here represented as a type of Jerusalem ("habitation of peace" or "foundation of peace") in the Kingdom Age (cp. Deut.12:5, 11, 14).
Shiloh thus now acquired a special significance. In calling the nation thither Joshua was reminding the people of the necessity of placing Yahweh first in their lives. The Ark, symbolising Yahweh's presence in their midst, would provide a constant reminder that the nation could be assured of continuing "rest" so long as they honoured the terms of the covenant.
Joshua had called them to worship at the Tabernacle; and such was highly desirable. But they were not to spend their lives sitting outside the Tabernacle, as the exhortation which followed shows. Through divine worship the people were to draw closer to Yahweh, and to become invigorated and encouraged in the Truth.
Bro John Ullman
2 And there remained among the children of Israel seven tribes, which had not yet received their inheritance.
Thus renewed, they were to manifest their faith by their works. Much remained to be accomplished. Joshua was aware that many of the tribes had grown tired of war and had become indifferent and lethargic in regard to their responsibilities.
Although the record states that "the land was subdued before them" the statement means that all organised resistance on the part of the Canaanites had been crushed. However, as individual tribes and clans, the Canaanites were far from defeated at this time.
...The tribes of Reuben, Gad, Manasseh, Judah and Ephraim had received their respective allotments, and, by-and-large, were in possession of them. But what of the others?
Why had the other seven tribes not acted? Obviously, they were passively apathetic.
3 And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which Yahweh Elohim of your fathers hath given you?
But what are the reasons for such slackness and lack of enthusiasm?
Basically, they may be summarised under four headings:
1. Satisfaction or compromise with existing conditions.
Doubtless, many of the Israelites considered themselves satisfied with their achievements. They could see little point in further effort and sacrifice. They thought the future would take care of itself. This state of mind represents a grave danger to the people of God in every generation. It is perfectly natural for the flesh to want to relax and put responsibilities to one side - especially when a great deal of effort and sacrifice has already been expended.
But the saints of God in every age must never become satisfied with their present attainments or circumstances. Nothing will be fully right for the saints until the Kingdom comes. Therefore, the people of God must continue their struggle in the warfare of faith until either the Lord's return, or their lives of probation come to an end.
2. Divided loyalties.
It is easy enough to wish to be "in the Truth", whilst at the same time being dominated by conflicting aims and objectives which demand our attention. In such a situation, almost certainly loyalty to the Truth will suffer.
"No man can be the bondservant of two masters; for either he will dislike one and like the other, or he will attach himself to one and think slightingly of the other. You cannot be the bondservants both of God and of mammon. . ."
(Mat.6:24, Wey., marg.).
In this statement, why did the Lord not mention "many" masters? Why did he restrict the choice to only "two"? Simply, because in this life men have precisely such a limited selection. One may serve either King Yahweh or King Sin (Rom. 6:16). No other alternative exists.
The individual who would serve Yahweh must make a clear and determined commitment
to God and to His cause. The claims which Yahweh makes upon His servants have been spelt out clearly:
"Thou shalt love the Yahweh thy Elohim with all thy heart (the intellect, and therefore the
mental processes), with all thy soul (the inner being, thus the affections), and with all thy mind"
(the Hebrew of Deut. 6:5 has "might" - meaning all the actions of life.
The Greek has dianoia, which relates primarily to the faculty of exercising the mind - thus, the ability to make sound and correct decisions based upon a proper understanding of the word - and therefore implies a way of life in harmony with the spirit of the Truth).
"This", the Lord added, "is the first and great commandment. . ." (Mat. 22:36-38).
In serving Israel's God, where is the option for divided loyalties?
This is one of the most deplorable of human weaknesses, and one which may develop without becoming fully apparent to the hapless victim. It speaks of an aversion to activity: mental, moral or physical. It becomes a particular danger to God's people in an age
of comparative peace and affluence. In effect, it amounts to simple laziness: a lack of sufficient zeal to arouse one's self to fulfil one's responsibilities and obligations.
Yahweh was well aware that such a danger would confront the Israelites once they had entered the Promised Land:
''Beware that thou forget not Yahweh thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget Yahweh thy God which brought thee forth out of the land of Egypt, from the house of bondage. . .Who led thee. . . Who fed thee. . ." (Deut. 8:11-18).
This form of weakness must never be overlooked or ignored by God's people. Apathy and indifference may produce a state of spiritual torpor from which recovery may become well-nigh impossible.
4. Lack of faith.
This condition is closely allied to the three already mentioned. When faith has diminished through lack of consideration and meditation upon Yahweh's word, or through alien pressures which have not been resisted, the mind becomes blinded to the reality of the things of God.
"Where there is no vision, a people is let loose. . . The law is no more; her prophets also find no vision from Yahweh. . ." (Prov. 29:18; Lam. 2:9, Roth. A.V.).
The exercise of faith requires not merely knowing and believing, but performing the will of Yahweh.
"Exert all your strength in the honourable struggle for the faith; lay hold of the Life of the Ages, to which you were called. . ." (1 Tim. 6:12, Wey.). "Without faith it is impossible to please (God). . . So faith without works is dead. . ." (Heb. 11:6; Jas. 2:26).
Bro John Ullman