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TOPIC: Pink, Arthur - Gleanings in Joshua (Other Topics in this Collection)
SUBJECT: 17.1-Indolence in Final Possession 17:1-19:51
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Gleanings In Joshua
17. Indolence in Final Possession
Joshua 17:1-19:51
The Danger of Partial Victory
Before turning to the next chapter an incident recorded in Joshua 17 requires our attention. It may be recalled that the fourteenth chapter closed with the words, "And the land had rest from war." At first sight that seems to be a blessed statement, but in view of several later ones it should rather be regarded as the striking of an ominous note. The fact is that Israel had, temporarily at least, become weary of well-doing, and were resting on their oars, for they had failed to complete the task which God had assigned them. There were many places yet unsubdued, numerous companies of the Canaanites which were still unconquered. That resting from war was fraught with evil consequences, for soon after we are told, "As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out" (Josh. 15:63). And again, it is recorded of the Ephraimites, "they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute" (Josh. 16:10). And once more, "yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in the land" (Josh. 17:12). Sad blemishes were those in the account given of the general success of the nation.
The above failures are to be accounted for by God's withholding of His power and blessing upon their efforts. And why did He not show Himself strong on their behalf? Because they had failed in their duty, for, instead of finishing the work which the Lord had given them to do, they became slack and took their ease, and later, like poor Samson when he awoke out of his sleep, said, "I will go out as at other times," but "wist not that the Lord was departed from him" (Judg. 16:20); thus it happened with them-they were shorn of their strength. For God to have given success unto those Israelites would be countenancing their indolence. Never does He place a premium upon slothfulness, but, instead, leaves those who yield thereto to suffer the painful effects thereof. The lessons for us to learn therefrom are obvious. God grants His people no furloughs in the "good fight of faith" (1 Tim. 6:12) to which He has called them, and should they take one, then their enemies will inevitably prove too strong, nor will the Captain of their salvation fight their battles for them. Our commission is, "Watch ye, stand fast in the faith, quit you like men, be strong" (1 Cor. 16:13), and if we heed not, most unpleasant will be the outcome.
It is important to note carefully the order of those four precepts, for the first three must be obeyed in order to the realization of the fourth. Unless we be vigilant in guarding against the temptations and dangers on every side, are faithful in holding the truth of the Gospel both doctrinally and practically, are undismayed and undaunted by those who oppose us-conducting ourselves boldly and bravely-we shall have no strength with which to overcome our foes. Nor is there to be any cessation in the discharge of those duties: the Divine command is "always abounding in the work of the Lord" (1 Cor. 15:58) i.e., striving against sin, resisting the Devil, bringing forth the fruits of holiness. But note well the precise point at which the great failure of Joshua 14:15, occurred: it was immediately following the most notable successes which had attended their arms, so that they probably thought they were now entitled to a respite. Here too the lesson is plain for us: it is right after some signal victory which grace has given us over our lusts that we are most in danger-tempted to relax our efforts. Ah, my reader, forget not that it is the "fool" who says "take thine ease" (Luke 12:19), whereas God enjoins us, "Let not thine hands be slack" (Zeph. 3:16).
In Joshua 17:14-18, an incident is recorded which afforded a further opportunity for Joshua to display yet another striking quality of his character. There we read of the children of Joseph coming to Israel's leader with a complaint:
"Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the Lord hath blessed me hitherto?" (v. 14). The tribe of Joseph was, of course, a double one, comprising the descendants of both Ephraim and Manasseh, nevertheless we consider that avowal of their greatness had reference to something more than their numerical strength, namely their honorable parentage-their being the descendants of the man whom Pharaoh had made lord of Egypt-and thus it was the breathing of pride. This is borne out by the subsequent history of this tribe, in the light of which their complaint unto Joshua was thoroughly characteristic of the haughty spirit that possessed them. Thus we behold their arrogance again in their murmuring against Gideon (Judg. 8:1), in the conduct of Jephthah (Judg. 11:9, 30, 31), and later still in the days of David they were constantly asserting their claim to superiority in Israel without exhibiting any qualification for it.
"And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee" (v. 15). Thus did Joshua turn their argument against themselves, rebuking their pride and discontent, as well as their unbelief and indolence, for there was plenty of room for their expansion if they possessed the necessary enterprise and courage. Ellicott pointed out that it is plain from what is here stated that a large part of the country of Palestine then consisted of uncleared forest, that the inhabitants of that district were far fewer than those in the valley of Esdrealon and of the territory assigned to Judah in the south. Also that this fact justifies the strategy of the attack of Israel upon the center of the country, so that the forces of the Canaanites were necessarily divided, and thus Israel could strike first with their whole force at the southern armies, and then turn round upon the enemies in the north. This serves to explain the ease with which they set up the Law at Ebal (Josh. 8:30) at the commencement of the invasion, and the selection of Shiloh for their capital afterwards.
"And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Beth-shean and her towns, and they who are of the valley of Jezreel" (v. 16). Here we behold their covetousness, for Joshua 17:5, informs us that "there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which were on the other side Jordan," while another and separate inheritance had been allotted unto their brethren the Ephraimites. But though they had been given the largest share of Canaan they were not satisfied, while the reference they made unto the "chariots of iron" possessed by the Canaanites, who occupied the adjacent valleys, at once revealed the unbelief and timidity of their hearts and disproved their pretensions to being "a great people." See here again, my reader, the evil results of allowing ourselves an intermission from the warfare to which the Christian is called: as surely as he ceases therein and takes his ease, so will a spirit of discontent with his lot come upon him, and so too will unbelief occupy him with the might of his enemies and dispirit him.
"And Joshua spake unto the house of Joseph, to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only: but the mountain shall be thine: for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong" (vv. 17, 18). We do not regard that as the language of satire, but rather as pressing upon them the discharge of their responsibility, and calling upon them to trust in the Lord and go forward in His name. Joshua pointed out that there were extensive tracts of wooded country which could be cleared for agricultural use, so that, if they continued to multiply, land would be available for their families True there was the menace of the powerfully armed Canaanites in the immediate vicinity, but if they bestirred themselves and performed their duty, looking to the Lord for protection and help, they might assuredly count upon His enabling them to drive out those who then possessed that land which He had given unto the seed of Abraham, and be granted strength to vanquish all their enemies. Thus from Joshua's reply it is clear that they were lacking in diligence and enterprise.
There can be little doubt that the Ephraimites and Manassehites expected to receive preferential treatment from Joshua, since he himself belonged to the tribe of Ephraim (Num. 13:8); but Joshua refused to show partiality unto his brethren, thereby demonstrating his fidelity unto the commission Jehovah had given him. Blessed is it to behold in that refusal still another adumbration in the character of his Antitype, for when the Savior was asked to assign the seats on His right hand and on His left unto those who were nearest and dearest to Him (James and John), He declined to show any favoritism (Matthew 20:20-23). In his Practical Observations on this passage Thomas Scott well remarked, "Alas, professing Christians are often more disposed to murmur, envy and covet, than to be content, thankful, and ready to distribute. Indeed, we are more prone to grasp at what belongs to others, than to manage our own to the best advantage; and many complain of poverty, and encroach upon the benevolence of others, because they rebel against the sentence of Divine justice, 'Thou shalt eat thy bread in the sweat of thy brow.'
"Men excuse themselves from labor on any pretense, and nothing serves the purpose better than having rich and powerful relations, though by providing for them, these are often partial and unfaithful in disposing of those funds with which they are entrusted for the public benefit. But there is more real kindness in pointing out to men the advantages within their reach, that they may be excited to improve them, than in gratifying their indolence and profusion. True religion gives no sanction to these evils: 'we commanded,' says the apostle, 'that if any man would not work, neither should he eat'; and many of our cannots are only the language of sloth, which magnifies every difficulty into an impossibility, and represents every danger as inevitable destruction. This is especially the case in our spiritual work and warfare; but even our professed relation to the Captain of the Lord's host will not avail us if we be indolent and self-indulgent. Our very complaints that comforts are withheld, frequently result from negligence and fear of the cross; and when convinced that we can do nothing, we are apt to sit still and attempt nothing." Such has been poor human nature throughout the ages: either spurred on by the feverish energy of the flesh, so that we run without being sent, or lazing and repining instead of doing with our might what God has bidden us to do.
"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" (Josh. 18:1). The commentators are unanimous in supposing that this moving of Israel's camp and headquarters was by Divine appointment. They surmise that Joshua had received some message from Jehovah, either direct or through the Urim and Thummim of the high priest, bidding him remove the tabernacle from Gilgal to Shiloh; and they also point out the advantages of this new location. Gilgal was at the extremity of Palestine, being situated on the bank of the Jordan; whereas Shiloh was in the heart of the land, and thus would be much more handy for the males to visit (Deut. 16:16) after the tribes had departed to their separate sections. Personally, we consider that is assuming too much. There is not the slightest hint that God had given any orders for them to leave Gilgal, where they had been encamped ever since their supernatural entrance into Canaan, and we regard the absence of any record of God's revealing His will for them to do so as ominous. It seems to us much more likely that this move was dictated by what the flesh terms "prudential considerations"-their own convenience. "Shiloh was in the lot of Ephraim, the tribe to which Joshua belonged, and it was expedient that the sanctuary should be near the residence of the chief governor" (Scott). But if that was the reason which prompted Joshua to act, then he was leaning to his own understanding, instead of having his paths directed by the Lord (Prov. 3:5, 6).
Gilgal was the place of circumcision (Josh. 5:9)-typically the mortifying of the flesh and separation from the world-and so long as Israel returned thither after each campaign the power and blessing of the Lord rested upon them. They should, therefore, have been very slow in leaving Gilgal, even though what it signified spiritually was very unpleasant to nature. Nothing is said of their waiting upon the Lord for guidance, no mention made of their seeking His mind via the high priest. Let it be carefully borne in mind that what is here said in Joshua 18:1, follows right after the record of a number of sad failures. Observe too that the Holy Spirit does not here designate the sacred tent "the house of the Lord" as He did in Joshua 6:24, or "the Lord's tabernacle" as in Joshua 22:19, but merely "the tabernacle," as though to indicate that He did not endorse or associate Himself with the move made-cf. "the Jews' Passover" and "a feast of the Jews" (John 2:13; 5:1), rather than "the Lord's Passover" (Ex. 12:11) and a feast "of the Lord" (Lev. 23:2). It is also solemnly significant that in the opening chapters of Judges (which record Israel's failures after the death of Joshua) we are told "there arose another generation after them, which knew not the Lord" (Josh. 2:10), so apparently they had forsaken the angel of His presence, who had remained at their true base.
During several generations of Israel's spiritual poverty and powerlessness the tabernacle remained at Shiloh (1 Sam. 4:3), but in centuries later, when God through Elijah and Elisha was granting a revival unto Israel, those prophets made Gilgal and not Shiloh their headquarters (2 Kings 2:1), the Holy Spirit thereby intimating that if in a dark day of declension we make the place of circumcision (devotedness unto God) our camping ground or center, then the Divine blessing will be upon us. But Gilgal is not at all popular, making demands which are unwelcome to flesh and blood. Thus in the type itself: Gilgal lay at he very extremity of the land, a long and tiresome journey being entailed for the men of war to return to camp, and therefore a more convenient headquarters-easy to the flesh-would be far more acceptable. The commentators dwell upon the fact that "Shiloh" was one of the names by which the Messiah was fore-announced (Gen. 49:10), and conclude that it was with an eye to Him that Israel so designated the place to which the tabernacle was now taken and erected. But we very much question such a view, for Joshua 18:1, reads as though this place was already known as Shiloh when they arrived there, and not that they gave it such a name on this occasion. The word itself means "rest," and that was what appealed to them now that so much of Canaan had been subdued.
We have pointed out above that what is recorded in Joshua 18:1, comes right after several marked failures on the part of three of Israel's tribes, and now immediately following it we find Joshua upbraiding seven of the other tribes, saying "How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you?" (v. 3)! Thus, the whole context is directly against a favorable construction being placed on this mention of moving their headquarters to Shiloh. Instead, we consider that they acted precipitately, that they walked by sight instead of by faith, and consulted too much their own convenience. Viewed thus, there is pointed another practical lesson unto which we do well to take heed. Not only is it our bounden duty, but also for our good both spiritually and temporally, that we heed the Divine precept "he that believeth shall not make haste" (Isa. 28:16). To act by impulse or passion is unworthy of a rational creature, yet it is only by definite prayer, constant watchfulness and strict self-discipline that we shall be preserved from the frenzied spirit of this foolish generation, which makes a god of speed.
More specifically, the above incident cautions us to be slow when contemplating a change of our location. Only too often the Lord's people are regulated in this matter by material considerations rather than by spiritual ones, thinking more of improving their position than of glorifying God; and many of them are made to smart for their pains. "Ponder the path of thy feet" (Prov. 4:26) is wisdom's counsel, and failure to do so results in many a fall. Those who act hastily usually have reason to repent at their leisure. "The prudent man looketh well to his going" (Prov. 14:15). The Christian should do more than that: "Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass! "Nor is that all: "Rest in the Lord, and wait patiently for Him" (Ps. 37:5, 7) to make His way plain before your face, and remember that He guides us a step at a time, rather than making evident the whole of our path at once. Lean not unto your own understanding, nor confer with flesh and blood: instead, beg the Lord to work patience in you, and let your attitude be that of David's, "My soul, wait thou only upon God; for my expectation is from Him" (Ps. 62:5). "The way of the righteous [the one whose heart is right with God] is made plain" (Prov. 15:19): until it be so, remain where you are.
17. Indolence in Final Possession
Joshua 17:1-19:51
The Danger of Partial Victory
Before turning to the next chapter an incident recorded in Joshua 17 requires our attention. It may be recalled that the fourteenth chapter closed with the words, "And the land had rest from war." At first sight that seems to be a blessed statement, but in view of several later ones it should rather be regarded as the striking of an ominous note. The fact is that Israel had, temporarily at least, become weary of well-doing, and were resting on their oars, for they had failed to complete the task which God had assigned them. There were many places yet unsubdued, numerous companies of the Canaanites which were still unconquered. That resting from war was fraught with evil consequences, for soon after we are told, "As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out" (Josh. 15:63). And again, it is recorded of the Ephraimites, "they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute" (Josh. 16:10). And once more, "yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites would dwell in the land" (Josh. 17:12). Sad blemishes were those in the account given of the general success of the nation.
The above failures are to be accounted for by God's withholding of His power and blessing upon their efforts. And why did He not show Himself strong on their behalf? Because they had failed in their duty, for, instead of finishing the work which the Lord had given them to do, they became slack and took their ease, and later, like poor Samson when he awoke out of his sleep, said, "I will go out as at other times," but "wist not that the Lord was departed from him" (Judg. 16:20); thus it happened with them-they were shorn of their strength. For God to have given success unto those Israelites would be countenancing their indolence. Never does He place a premium upon slothfulness, but, instead, leaves those who yield thereto to suffer the painful effects thereof. The lessons for us to learn therefrom are obvious. God grants His people no furloughs in the "good fight of faith" (1 Tim. 6:12) to which He has called them, and should they take one, then their enemies will inevitably prove too strong, nor will the Captain of their salvation fight their battles for them. Our commission is, "Watch ye, stand fast in the faith, quit you like men, be strong" (1 Cor. 16:13), and if we heed not, most unpleasant will be the outcome.
It is important to note carefully the order of those four precepts, for the first three must be obeyed in order to the realization of the fourth. Unless we be vigilant in guarding against the temptations and dangers on every side, are faithful in holding the truth of the Gospel both doctrinally and practically, are undismayed and undaunted by those who oppose us-conducting ourselves boldly and bravely-we shall have no strength with which to overcome our foes. Nor is there to be any cessation in the discharge of those duties: the Divine command is "always abounding in the work of the Lord" (1 Cor. 15:58) i.e., striving against sin, resisting the Devil, bringing forth the fruits of holiness. But note well the precise point at which the great failure of Joshua 14:15, occurred: it was immediately following the most notable successes which had attended their arms, so that they probably thought they were now entitled to a respite. Here too the lesson is plain for us: it is right after some signal victory which grace has given us over our lusts that we are most in danger-tempted to relax our efforts. Ah, my reader, forget not that it is the "fool" who says "take thine ease" (Luke 12:19), whereas God enjoins us, "Let not thine hands be slack" (Zeph. 3:16).
In Joshua 17:14-18, an incident is recorded which afforded a further opportunity for Joshua to display yet another striking quality of his character. There we read of the children of Joseph coming to Israel's leader with a complaint:
"Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the Lord hath blessed me hitherto?" (v. 14). The tribe of Joseph was, of course, a double one, comprising the descendants of both Ephraim and Manasseh, nevertheless we consider that avowal of their greatness had reference to something more than their numerical strength, namely their honorable parentage-their being the descendants of the man whom Pharaoh had made lord of Egypt-and thus it was the breathing of pride. This is borne out by the subsequent history of this tribe, in the light of which their complaint unto Joshua was thoroughly characteristic of the haughty spirit that possessed them. Thus we behold their arrogance again in their murmuring against Gideon (Judg. 8:1), in the conduct of Jephthah (Judg. 11:9, 30, 31), and later still in the days of David they were constantly asserting their claim to superiority in Israel without exhibiting any qualification for it.
"And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee" (v. 15). Thus did Joshua turn their argument against themselves, rebuking their pride and discontent, as well as their unbelief and indolence, for there was plenty of room for their expansion if they possessed the necessary enterprise and courage. Ellicott pointed out that it is plain from what is here stated that a large part of the country of Palestine then consisted of uncleared forest, that the inhabitants of that district were far fewer than those in the valley of Esdrealon and of the territory assigned to Judah in the south. Also that this fact justifies the strategy of the attack of Israel upon the center of the country, so that the forces of the Canaanites were necessarily divided, and thus Israel could strike first with their whole force at the southern armies, and then turn round upon the enemies in the north. This serves to explain the ease with which they set up the Law at Ebal (Josh. 8:30) at the commencement of the invasion, and the selection of Shiloh for their capital afterwards.
"And the children of Joseph said, The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Beth-shean and her towns, and they who are of the valley of Jezreel" (v. 16). Here we behold their covetousness, for Joshua 17:5, informs us that "there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which were on the other side Jordan," while another and separate inheritance had been allotted unto their brethren the Ephraimites. But though they had been given the largest share of Canaan they were not satisfied, while the reference they made unto the "chariots of iron" possessed by the Canaanites, who occupied the adjacent valleys, at once revealed the unbelief and timidity of their hearts and disproved their pretensions to being "a great people." See here again, my reader, the evil results of allowing ourselves an intermission from the warfare to which the Christian is called: as surely as he ceases therein and takes his ease, so will a spirit of discontent with his lot come upon him, and so too will unbelief occupy him with the might of his enemies and dispirit him.
"And Joshua spake unto the house of Joseph, to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power: thou shalt not have one lot only: but the mountain shall be thine: for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong" (vv. 17, 18). We do not regard that as the language of satire, but rather as pressing upon them the discharge of their responsibility, and calling upon them to trust in the Lord and go forward in His name. Joshua pointed out that there were extensive tracts of wooded country which could be cleared for agricultural use, so that, if they continued to multiply, land would be available for their families True there was the menace of the powerfully armed Canaanites in the immediate vicinity, but if they bestirred themselves and performed their duty, looking to the Lord for protection and help, they might assuredly count upon His enabling them to drive out those who then possessed that land which He had given unto the seed of Abraham, and be granted strength to vanquish all their enemies. Thus from Joshua's reply it is clear that they were lacking in diligence and enterprise.
There can be little doubt that the Ephraimites and Manassehites expected to receive preferential treatment from Joshua, since he himself belonged to the tribe of Ephraim (Num. 13:8); but Joshua refused to show partiality unto his brethren, thereby demonstrating his fidelity unto the commission Jehovah had given him. Blessed is it to behold in that refusal still another adumbration in the character of his Antitype, for when the Savior was asked to assign the seats on His right hand and on His left unto those who were nearest and dearest to Him (James and John), He declined to show any favoritism (Matthew 20:20-23). In his Practical Observations on this passage Thomas Scott well remarked, "Alas, professing Christians are often more disposed to murmur, envy and covet, than to be content, thankful, and ready to distribute. Indeed, we are more prone to grasp at what belongs to others, than to manage our own to the best advantage; and many complain of poverty, and encroach upon the benevolence of others, because they rebel against the sentence of Divine justice, 'Thou shalt eat thy bread in the sweat of thy brow.'
"Men excuse themselves from labor on any pretense, and nothing serves the purpose better than having rich and powerful relations, though by providing for them, these are often partial and unfaithful in disposing of those funds with which they are entrusted for the public benefit. But there is more real kindness in pointing out to men the advantages within their reach, that they may be excited to improve them, than in gratifying their indolence and profusion. True religion gives no sanction to these evils: 'we commanded,' says the apostle, 'that if any man would not work, neither should he eat'; and many of our cannots are only the language of sloth, which magnifies every difficulty into an impossibility, and represents every danger as inevitable destruction. This is especially the case in our spiritual work and warfare; but even our professed relation to the Captain of the Lord's host will not avail us if we be indolent and self-indulgent. Our very complaints that comforts are withheld, frequently result from negligence and fear of the cross; and when convinced that we can do nothing, we are apt to sit still and attempt nothing." Such has been poor human nature throughout the ages: either spurred on by the feverish energy of the flesh, so that we run without being sent, or lazing and repining instead of doing with our might what God has bidden us to do.
"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" (Josh. 18:1). The commentators are unanimous in supposing that this moving of Israel's camp and headquarters was by Divine appointment. They surmise that Joshua had received some message from Jehovah, either direct or through the Urim and Thummim of the high priest, bidding him remove the tabernacle from Gilgal to Shiloh; and they also point out the advantages of this new location. Gilgal was at the extremity of Palestine, being situated on the bank of the Jordan; whereas Shiloh was in the heart of the land, and thus would be much more handy for the males to visit (Deut. 16:16) after the tribes had departed to their separate sections. Personally, we consider that is assuming too much. There is not the slightest hint that God had given any orders for them to leave Gilgal, where they had been encamped ever since their supernatural entrance into Canaan, and we regard the absence of any record of God's revealing His will for them to do so as ominous. It seems to us much more likely that this move was dictated by what the flesh terms "prudential considerations"-their own convenience. "Shiloh was in the lot of Ephraim, the tribe to which Joshua belonged, and it was expedient that the sanctuary should be near the residence of the chief governor" (Scott). But if that was the reason which prompted Joshua to act, then he was leaning to his own understanding, instead of having his paths directed by the Lord (Prov. 3:5, 6).
Gilgal was the place of circumcision (Josh. 5:9)-typically the mortifying of the flesh and separation from the world-and so long as Israel returned thither after each campaign the power and blessing of the Lord rested upon them. They should, therefore, have been very slow in leaving Gilgal, even though what it signified spiritually was very unpleasant to nature. Nothing is said of their waiting upon the Lord for guidance, no mention made of their seeking His mind via the high priest. Let it be carefully borne in mind that what is here said in Joshua 18:1, follows right after the record of a number of sad failures. Observe too that the Holy Spirit does not here designate the sacred tent "the house of the Lord" as He did in Joshua 6:24, or "the Lord's tabernacle" as in Joshua 22:19, but merely "the tabernacle," as though to indicate that He did not endorse or associate Himself with the move made-cf. "the Jews' Passover" and "a feast of the Jews" (John 2:13; 5:1), rather than "the Lord's Passover" (Ex. 12:11) and a feast "of the Lord" (Lev. 23:2). It is also solemnly significant that in the opening chapters of Judges (which record Israel's failures after the death of Joshua) we are told "there arose another generation after them, which knew not the Lord" (Josh. 2:10), so apparently they had forsaken the angel of His presence, who had remained at their true base.
During several generations of Israel's spiritual poverty and powerlessness the tabernacle remained at Shiloh (1 Sam. 4:3), but in centuries later, when God through Elijah and Elisha was granting a revival unto Israel, those prophets made Gilgal and not Shiloh their headquarters (2 Kings 2:1), the Holy Spirit thereby intimating that if in a dark day of declension we make the place of circumcision (devotedness unto God) our camping ground or center, then the Divine blessing will be upon us. But Gilgal is not at all popular, making demands which are unwelcome to flesh and blood. Thus in the type itself: Gilgal lay at he very extremity of the land, a long and tiresome journey being entailed for the men of war to return to camp, and therefore a more convenient headquarters-easy to the flesh-would be far more acceptable. The commentators dwell upon the fact that "Shiloh" was one of the names by which the Messiah was fore-announced (Gen. 49:10), and conclude that it was with an eye to Him that Israel so designated the place to which the tabernacle was now taken and erected. But we very much question such a view, for Joshua 18:1, reads as though this place was already known as Shiloh when they arrived there, and not that they gave it such a name on this occasion. The word itself means "rest," and that was what appealed to them now that so much of Canaan had been subdued.
We have pointed out above that what is recorded in Joshua 18:1, comes right after several marked failures on the part of three of Israel's tribes, and now immediately following it we find Joshua upbraiding seven of the other tribes, saying "How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you?" (v. 3)! Thus, the whole context is directly against a favorable construction being placed on this mention of moving their headquarters to Shiloh. Instead, we consider that they acted precipitately, that they walked by sight instead of by faith, and consulted too much their own convenience. Viewed thus, there is pointed another practical lesson unto which we do well to take heed. Not only is it our bounden duty, but also for our good both spiritually and temporally, that we heed the Divine precept "he that believeth shall not make haste" (Isa. 28:16). To act by impulse or passion is unworthy of a rational creature, yet it is only by definite prayer, constant watchfulness and strict self-discipline that we shall be preserved from the frenzied spirit of this foolish generation, which makes a god of speed.
More specifically, the above incident cautions us to be slow when contemplating a change of our location. Only too often the Lord's people are regulated in this matter by material considerations rather than by spiritual ones, thinking more of improving their position than of glorifying God; and many of them are made to smart for their pains. "Ponder the path of thy feet" (Prov. 4:26) is wisdom's counsel, and failure to do so results in many a fall. Those who act hastily usually have reason to repent at their leisure. "The prudent man looketh well to his going" (Prov. 14:15). The Christian should do more than that: "Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass! "Nor is that all: "Rest in the Lord, and wait patiently for Him" (Ps. 37:5, 7) to make His way plain before your face, and remember that He guides us a step at a time, rather than making evident the whole of our path at once. Lean not unto your own understanding, nor confer with flesh and blood: instead, beg the Lord to work patience in you, and let your attitude be that of David's, "My soul, wait thou only upon God; for my expectation is from Him" (Ps. 62:5). "The way of the righteous [the one whose heart is right with God] is made plain" (Prov. 15:19): until it be so, remain where you are.