Josué 18

Josué 18

Jensen's Survey of the NT - used by permission Paul J Bucknell - Biblical Foundations for Freedom LAND ALLOTMENTS (Joshua 13-21) Jensen's Survey of the NT - used by permission Jensen's Survey of the NT - used by permission Click charts to enlarge Charts from Jensen's Survey of the NT - used by permission JOSHUA A BOOK ON SPIRITUAL WARFARE and REST HOW TO POSSESS YOUR POSSESSIONS CONQUEST OF THE PROMISED LAND DIVISION OF THE PROMISED LAND CLOSE OF JOSHUA'S LIFE ACTION ALLOCATION APPEAL Josh 1:1-5:15 Josh 6:1-12:24 Joshua 13:1-21:45 Josh 22:1-24:33 WARLORDS IN CANAAN LANDLORDS IN CANAAN ENTERING CANAAN CONQUERING CANAAN DIVIDING CANAAN SECURING THE LAND SETTLING THE LAND Preparation Conquest Possession Consecration ca. 1 Month ca 7 Years ca. 18 Years See also more detailed Chart by Charles R Swindoll Joshua 18:1 Then the whole congregation of the sons of Israel assembled themselves at Shiloh, and set up the tent of meeting there; and the land was subdued before them. Shiloh: Shiloh was situated on a hill in the tribe of Ephraim, though near the borders of Benjamin, about fifteen miles north of Jerusalem, and, according to Eusebius, twelve, or according to Jerome, ten miles (south) from Shechem or Nablous. It was but a little north from Bethel or Ai, and near the road from Shechem to Jerusalem. (Jdg 21:19.) In Jerome's time, Shiloh was ruined; and nothing remarkable was extant, but the foundations of the altar of burnt offerings which had been erected when the tabernacle stood there. Jos 19:51 21:2 22:9 set up: Jdg 18:31 1Sa 1:3,24 4:3,4 1Ki 2:27 14:2,4 Ps 78:66 Jer 7:12-14 26:6 Joshua 18 Resources - Multiple Sermons and Commentaries Map to help you visualize the descriptions of boundaries (Click here for another excellent map of the Tribal Allotments) Here is another excellent map of the Tribal Allotments GOD'S TABERNACLE SET UP AT SHILOH "PLACE OF REST" Outline of Joshua 18 - Don Anderson I. SHILOH, SEVEN AND THE SURVEY - Joshua 18:1-10 (Seven tribes yet to receive their portion) II. THE BOUNDARIES FOR BENJAMIN - Joshua 18:11-20 III. THE CITIES OF BENJAMIN - Joshua 18:21-28 Gangel summarizes Joshua 18-19 - The last seven words of Joshua 19:51 sum up these two chapters: "And so they finished dividing the land." Three major things happen in these chapters: (1) the focus changes from Gilgal to Shiloh; (2) seven remaining tribes get their allocation of land; and (3) Joshua receives his city. (Holman Old Testament Commentary - Joshua) Click here to read Irving Jensen's excellent summary of some of the purposes of this allocation. Then - Marks progression in the narrative, in this case a movement of the religious/political center from Gilgal to Shiloh. Recall that the sons of Joseph had just expressed discontent and even a "touch" of unbelief regarding the obstacle of Canaanite iron chariots (see Josh 17:12-18+). The whole congregation of the sons of Israel assembled themselves at Shiloh, and set up the tent of meeting there - Shiloh was about 20 miles NW of the first stop at Gilgal (see map above in territory of Ephraim next to lower Jordan River - Wikipedia article). Shiloh was in the hill country, just off the highway to the north of Bethel and Ai as one travels toward Gerizim and Ebal. To locate Shiloh see "EPHRAIM" and note "Silo" just above that name. Most resources say that Shiloh means something like peace or rest Shiloh was a more central location for the tent of meeting (or Tabernacle, only 2x in Joshua - Jos. 18:1; Jos. 19:51, although Ark mentioned in Josh 3:3, 8:33). The tent of meeting would remain at Shiloh during all the period of the Judges until the ark fell into the hands of the Philistines in the days of Samuel. When the Ark was returned from the Philistines, it did not return to Shiloh but to Kiriath-jearim (~10 mi W of Jerusalem)(cf 1Sa 6:21)(roughly 1000-1050 BC so it remained in Shiloh over 300 years, one writer giving the number as 369 years - note that the book of Judges lasts about 300 years). From Shiloh the other 7 tribal allocations would be undertaken by Eleazar and Joshua (cf Josh 19:51). The tent of meeting was just that, the place Israel would meet with God. Shiloh - 30v - Jos. 18:1; Jos. 18:8; Jos. 18:9; Jos. 18:10; Jos. 19:51; Jos. 21:2; Jos. 22:9; Jos. 22:12; Jdg. 18:31; Jdg. 21:12; Jdg. 21:19; Jdg. 21:21; 1Sa 1:3; 1Sa 1:9; 1Sa 1:24; 1Sa 2:14; 1Sa 3:21; 1Sa 4:3; 1Sa 4:4; 1Sa 4:12; 1Sa 14:3; 1 Ki. 2:27; 1 Ki. 14:2; 1 Ki. 14:4; Ps. 78:60; Jer. 7:12; Jer. 7:14; Jer. 26:6; Jer. 26:9; Jer. 41:5 Constable on Shiloh and the various locations of the tent of meeting or tabernacle in the Promised Land - The name of this town was significant because of Jacob’s prophecy of Shiloh (Gen. 49:10) and the association of God’s name with the Israelites’ rest. God’s people could find rest where He abode. The tabernacle stood at Gilgal (Josh 5:10; .10:15, 43), Shiloh (Josh 18:1, 9–10), Bethel (Jdg. 20:18–28; 21:1–4), Shiloh (1Sa 1:3), Mizpah (1Sa 7:9–10), Gilgal (1Sa 10:8; 13:8–10; 15:10–15), Nob (1Sa 17:54; 21:1–9), and finally at Gibeon (1Chr 16:39–40; 21:29; 1Ki3:4; 2Chr 1:3). Solomon’s temple in Jerusalem then replaced it. How meaningful that the tent of meeting with God should be in this place, a place of rest. Holman Study Bible - The recurrence of the tabernacle at the end of these allotments (Josh. 19:51) implies that God’s will was upheld in this activity. (ED: It other words all of the allotments take place between the two mentions of the tent of meeting, suggesting the allotments were carried out in conformity to the will of God.) J Vernon McGee -The children of Israel pitched the Tabernacle at _J~ iloh, a town in Ephraim. It was not, however to be the permanent place for the Tabernacle because it was not the center of the land. God would choose a permanent site through David, which would one day be Jerusalem. But until the site changed, the children of Israel were to worship the Lord at Shiloh. The Tabernacle remained in Shiloh during the whole period of the Judges. Jackman - Joshua moves his center of operations from Gilgal to Shiloh, situated in the middle of the country. This signifies a shift from being on a war footing, with the main camp at Gilgal, to being at rest. Until that point the tabernacle and the ark have either been adjacent to the camp, or possibly peripatetic as at Jericho. But now there is sufficient rest for a convocation of the whole congregation to gather at Shiloh and to establish the shrine of God’s manifest presence there on a more permanent basis. It was still there at the time of Samuel’s birth and childhood, indeed until the ark was captured by the Philistines at the time of Eli’s death (1 Samuel 1— 4). We must not lose the significance of 18:1. The people of God are established in the land, and the presence of God is located in their midst, at Shiloh, northwest of Jericho, in the territory of Ephraim. (Joshua: People of God's Purpose) Wiersbe makes a good point on the move from Gilgal to Shiloh - The Lord must have directed Joshua to make this move or he would not have done it (Dt 12:5–7). Shiloh was centrally located and was more convenient for all the tribes. Deuteronomy 12:5-7+ But you shall seek the LORD at the place which the LORD your God will choose from all your tribes, to establish His name there for His dwelling, and there you shall come. 6 “There you shall bring your burnt offerings, your sacrifices, your tithes, the contribution of your hand, your votive offerings, your freewill offerings, and the firstborn of your herd and of your flock. 7 “There also you and your households shall eat before the LORD your God, and rejoice in all your undertakings in which the LORD your God has blessed you. Placing the Tent of Meeting centrally is a partial fulfillment of the prophetic promise (later fulfilled in Temple in Jerusalem)... Leviticus 26:11-12+ ‘Moreover, I will make My dwelling among you, and My soul will not reject you. 12 ‘I will also walk among you and be your God, and you shall be My people. Irving Jensen - Joshua now considered it appropriate and necessary to lead his people to a spot in the middle of the possessed land, and set up the altars of worship there. In doing so he was reminding the people that the key to the blessedness of their inheritance was putting God first and worshiping Him. This principle of life has been wisely stated by someone: “Wherever I have a house, there God shall have an altar.” The place chosen for this center of worship was Shiloh, about eleven miles south of Shechem, which was conveniently located in the central area of Canaan. Shiloh means "rest," and it was very appropriate that at the place so named by Joshua Israel should officially enter into a new era of life--in God's rest-land--with the land subdued before them, the larger part of the inheritance allocated, and the ceremony of commencement being a worship service in the Lord's house. (Joshua- Everyman's Bible Commentary: Rest-Land Won) Keil and Delitzsch - 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 (Ge 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 (Dt 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 (1Sa 21:2); but in consequence of the massacre inflicted by Saul upon the inhabitants of this place (1 Samuel 22:19), it was taken to Gibeon (1Ki 3:4). From this time forward Shiloh continued to decline, because the Lord had rejected it (Ps 78:60; Jer 7:12; Jer 26:6). That it was destroyed by the Assyrians, as Knobel affirms, is not stated in the history. Utley on tent of meeting - the home for the Ark of the Covenant in the Holy of Holies, where YHWH symbolically dwelt between the wings of the cherubim (the place where heaven and earth met). (Commentary) Campbell asks why move it to Shiloh? - Probably because Shiloh, located in the center of the land, was a convenient location where the tabernacle (the Tent of Meeting) could remind the people that the key to prosperity and blessing in the land was worshiping and serving Yahweh. The dissatisfaction of the sons of Joseph with their allotment (Joshua 17:14–18) was an ominous foreshadowing of the future disintegration of the nation because of self-interest. To counteract this tendency the tabernacle was set up in Shiloh to promote a sense of national unity. (The Bible Knowledge Commentary Old Testament) Life Application Study Bible - The family of Samuel, a great priest and prophet, later would often travel to Shiloh, and Samuel would be taken there when a small boy (1 Samuel 1:3, 22). The Tabernacle would remain in Shiloh through the period of the judges (about 300 years). Apparently the city was destroyed by the Philistines when the Ark of the Covenant was captured (1 Samuel 4:10,11). Shiloh never lived up to its reputation as Israel’s religious center, for later references in the Bible point to the wickedness and idolatry in the city (Ps 78:56–60; Jer 7:12–15). Stephen Grant - The ark of the covenant remained in this location for over 300 years until it was lost to the Philistines in the days of Eli (1 Sam 4:11). When the ark was removed, Shiloh lost its significance and entered into a period of decline, which culminated in its destruction (Ps 78:60–61; Jer 7:12–14; 26:6). The symbolism ought not to be overlooked. Shiloh, as a place, was nothing in itself. It was the presence of the Lord that gave the place significance. This is true of any dwelling place of the Lord. The temple became an empty shell of a building in spiritual terms when the glory of the Lord departed (Ezek 11:23), and a local assembly in the New Testament context can also become an empty place spiritually when the presence of the Lord is removed (Rev 2:5). (What the Bible Teaches - Joshua Judges Ruth) And the land was subdued before them - Subdued (Hebrew = kabash) in the Lxx is krateo means to be strong and thus to take into one's possession, to take control. The point would seem to be that after 7 years of being conquered by Joshua's army, the Canaanites were "beat down" and not a major threat. In other words, this was a crucial time to lay hold of their possessions, before the Canaanites could regroup. Hess explains the meaning of subdued - In Joshua 11:23 and Joshua 14:15, notes indicate that the land has rest from war. Here the note emphasizes the completion of the conquest through the observation that the country was brought under their control. This does not require conquest of every fortification in the land; Joshua 13:1-2 observes that this has not occurred. It means only that the wars had met with success and that map-makers could now be sent out. The allotment was an orderly process. As Joshua and Israel followed God’s will in the conquest, so that will would now be obeyed in the allotment process. (Joshua: An Introduction and Commentary) Davis writes "With the backbone of Canaanite resistance presently broken, these tribes must follow up this advantage and nail down the land (i.e. permanently occupy it). But here they remain—letting the opportunity slip away. (Joshua: No Falling Words) The land was subdued but as described in other passages it was not completely possess because of failure to eradicate the indigenous people groups as God had commanded (see Josh 13:13, Josh 15:63, Josh 17:11-12, Josh 16:10, Josh 19:47 - see chart summarizing cities not conquered by the Israelites) Matthew Henry Concise Commentary - Shiloh was in the lot of Ephraim (see Map above), the tribe to which Joshua belonged, and it was proper that the tabernacle should be near the residence of the chief governor. The name of this city is the same as that by which Jacob prophesied of the Messiah, Genesis 49:10. It is supposed by some that the city was thus called, when it was chosen for the resting-place of the ark, which typified our great Peace-maker, and the way by him to a reconciled God. Related Resource: What is the meaning of the term “Shiloh”? Is it a Messianic prophecy? | GotQuestions.org Genesis 49:10 “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh comes, And to him shall be the obedience of the peoples. Subdued (Tread...under foot) (03533)(kabash) means to subdue, to bring into bondage, to keep under, to force, to enslave (and so to degrade). The basic meaning is to overcome or subdue someone or something. The first use is a command from the LORD God to Adam to "Be fruitful and multiply, and fill the earth, and subdue (Lxx = katakurieuo = exercise dominion over, gain power over, bring into subjection) it." The role of humans is to keep order in nature, to live in harmony with nature, not to abuse and destroy it. Kabash is used of subduing the land and in context to do it by military conquest (Nu 32:22, 29 and Josh 18:1 = of Israel taking control of the Promised Land, 1Chr 22:18), of King David subduing the nations (2Sa 8:11) Kabash refers to enslaving the people of Judah (2Chr 28:10, Neh 5:5). Jeremiah bitterly denounced the people of Jerusalem who had made a covenant to emancipate their bondservants and then enslaved them again (Jer. 34:11, 16). In Esther kabash is used with the sense is of violating or raping the queen (Esther 7:8) GEORGE BUSH Notes Critical and Practical on the Book of Joshua - Chapter 18 The whole congregation—assembled at Shiloh. The withdrawment of the tribes of Judah, Ephraim, and Manasseh, to take possession of their respective lots, would sensibly diminish the body of the people encamped around the tabernacle at Gilgal, and make it inconvenient as a place of resort to those who were becoming settled at a distance. The expediency, therefore, of removing the tabernacle itself to a more central position was obvious, though the step, it may be presumed, would not be taken without divine direction, for God expressly retained to himself the prerogative of ‘choosing the place where he should cause his name to dwell,’ Deut. 12:11. Shiloh accordingly was selected for this purpose. The name of this city is the same as that by which Jacob predicted the Messiah, 18:10, and some commentators suppose that it was first called Shiloh on this occasion, when selected for the resting-place of the ark, and the observance of those institutions which pointed to Christ, the great Peacemaker between heaven and earth. It was situated in the tribe of Ephraim, in the very centre of Canaan, about twenty miles north of Jerusalem, twelve north of Bethel, and ten south of Shechem. It was therefore the most convenient location possible for all the tribes, and as Joshua was himself of the tribe of Ephraim, he, as chief magistrate of the nation, would always have a ready access to the sanctuary, when the God of Israel was to be consulted. In this place the ark and the tabernacle remained for upwards of three hundred and fifty years, till taken by the Philistines, in the time of Eli, 1 Sam. 4:1–11. It was afterwards removed to Nob, and finally, in the reign of David, to Jerusalem. And the land was subdued before them. Or, Heb. ‘for the land was subdued,’ intimating to the reader, how it happened that they were enabled to avail themselves of this favorable location. They were freed from the molestation of their enemies. The Canaanites were so far subdued that they offered no resistance or impediment to the occupation of the spot. Stephen Dray general thoughts on Joshua 18:1-19:51 Moving On This much neglected and devotionally unpromising passage quickly springs to life when several factors that the author emphasizes are recognized. As we have noted above, chapters 1-12 describe the conquest, 13-19 the settlement and 20-24 provide the framework for living in the land. Thus, these two chapter conclude a major section of the book: and conclusions are normally important! In addition to this there are several other features of interest. Thus, toward the beginning of the section, Caleb's inheritance was recorded (Joshua 14:6-15). Here 'at the other end' is that of Joshua (Joshua 19:49,50). Thus the two faithful spies receive their promised inheritance. Earlier, too, Caleb's active faith as an octogenarian is contrasted to the half-heartedness of those around him. Here, too, Joshua contrasts with the example of the tribes in the previous verses. At the same time, these two chapters begin to prepare us for what follows. 'Shiloh' the central sanctuary during the entire period prior to the monarch makes its first appearance (18:1), the place where 'the whole assembly of the Israelites' would often, thereafter, gather. Shiloh's name, 'rest', also hints that the conquest is nearly at an end. Further, the 'Tent of Meeting' occurs at the beginning and end of this section (and for the first time in Joshua, Joshua 18:1; 19:51) together with 'Eleazar, the priest' (Joshua 19:53). From now on Shiloh, the Tent and Eleazar have an increasingly central role. Indeed all these factors together indicate the people are moving through a transitional stage from conquerors to residents: from one stage of their experience to another. Life does move on. Joshua, for example, is ready to move into a well-earned semi-retirement (Josh 19:49,50). But if life does move on, the people need to rise to the challenge rather than sink into inertia (18:1-10). Indeed, 'there were still seven Israelite tribes who had not yet received their inheritance' (18:2). It is easy to imagine reasons for this. They appeared to be at peace and happy. It may be that they were waiting for a fresh outbreak of miracles to arouse them to action. However, they had to recognize that God's past actions, his present blessings and his future promises were not a ground for inactivity but were to provide the framework for their onward pilgrimage amid the 'disappointing side of God's gifts': the hard slog of discipleship. Meanwhile, they were missing the moment .... Thus, faithful old Joshua arouses them to action! The land has been 'given', so how long are they going to hang around before getting off their backsides to do something (3) . What follows is a masterly example of leadership (4-10)! Joshua helps establish the vision, delegates responsibility and encourages the responsible and united leadership of others. His strategy also encourages unity; the division of the land by a committee representing all parties before the use of the lot 'at Shiloh in the presence of the LORD' (10) is a masterstroke! In this way none are elite but only God's elect: and all are his people! Some of the allotments that follow (18: 11-19:48) were rather double-edged. 'Issachar' (19:17 -23) inherited the plain of Esdraelon: the most fertile area but also the one most easily subject to enemy attack (as any atlas of the Bible will demonstrate). Throughout the list, however, the details emphasize the sheer graciousness and greatness of the gift and the working of the lot stresses divine ordering. Thus, while some (like 'Dan', 19:40-48) were unsatisfied and unwilling to face the challenge of faithful obedience, the others were encouraged to recognize and rejoice in the fact that their 'lot' was what the LORD, in his grace, had appointed for them. And in all this the LORD proved that he was no-one's debtor. Indeed, if this was true for tribes and clans it was also true for individuals (19:49-51). Thus, little 'Timnath-Serah, in the hill country of Ephraim' at which the tribes of Joseph had 'turned up their noses' became, for Joshua, the place where, last of all (49), he entered his promised inheritance, 'built up the town and settled there' (50). Davis notes this is a fitting conclusion not only to this section but to the events described in Numbers 13,14. He says, 'It is a standing witness to the fact that the majority may be neither faithful nor right ... that Yahweh keeps his promises (Num. 14:24,30), even if he must preserve his two faithful men from Anakim, chariots, and high water to do so . . . There is more in Hebron and Timnath-Serah than one usually hears. ' As for Joshua's leadership it is nearly done. Moving into semi-retirement the baton is passed on (not jealously treasured): it is the LORD's work (51). 'Eleazar' and the 'heads of the tribal clans' are now responsible for seeing the LORD's work to completion. QUESTION - What was the tent of meeting? ANSWER - The phrase tent of meeting is used in the Old Testament, specifically in Exodus, Leviticus, and Numbers, as the name of a place where God would meet with His people, Israel. Usually, the “tent of meeting” was used as another name for the Tabernacle of Moses. However, before the tabernacle was constructed, God met with Moses in a temporary tent of meeting: “Now Moses used to take a tent and pitch it outside the camp some distance away, calling it the ‘tent of meeting.’ Anyone inquiring of the Lord would go to the tent of meeting outside the camp. . . . As Moses went into the tent, the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses” (Exodus 33:7, 9). The fact that Moses set up the tent of meeting outside of the camp underscored that the people had broken fellowship with God at Sinai when they had made the golden calf (see Exodus 33:3). After the tabernacle was built, Moses no longer needed his temporary tent, and the term tent of meeting began to be applied to the tabernacle. In the Law that God gave Moses, God provided specific instructions to build a place of worship (Exodus 25—27). This “tent of meeting” or tabernacle could be taken up and moved each time they changed locations while wandering in the wilderness. The word tabernacle is an English rendition of the Hebrew word miskan, or “dwelling place.” The tabernacle was a temporary dwelling place for the Ark of the Covenant and the other holy items that the Israelites were instructed to use in the worship of and sacrifice to Yahweh. Interestingly, the word tent or tabernacle is also used in the New Testament to draw profound spiritual conclusions about salvation. Both Paul and the writer of Hebrews make a distinction between a heavenly tent and an earthly tent, between what was “built by human hands” and what is “not part of this creation” (2 Corinthians 5:1; Hebrews 9:11). Hebrews 9:1–10 describes the earthly tabernacle, or “tent of meeting,” as a place into which the priests would go to offer sacrifices for the sins of the people. Then, in verse 11, Christ is shown to be a better “high priest” who entered once through the “greater and more perfect tent,” referring to His body, to offer a sacrifice that would satisfy the wrath of God completely, for all time. This refers to His blood shed on the cross. The point of the passage is to show how, if the blood of animals could temporarily cleanse worshipers of the guilt of sin, the perfect blood of Christ, the Lamb of God, would cleanse His followers perfectly—that is, eternally—of their sins. In Hebrews 10:14, the writer says that Jesus has “perfected forever those who are being sanctified.” This verse expresses a spiritual paradox. By entering the “tent of meeting,” which was His own body, and offering up His own blood, Christ “perfected forever” those who have faith in Him. And the result of belief in Christ is sanctification, a continual upward spiral of holiness and closeness to God, as the Holy Spirit performs His work within Christ’s followers. In this way, we are eternally “perfect” because of the preciousness of Christ’s blood applied to our lives, yet at the same time we are “being sanctified” by the Holy Spirit who indwells us and changes us into the image of Christ (Ephesians 2:8–9; Romans 8:29). Paul also mentions the “tent of meeting” or the tabernacle, comparing it to the earthly human body: “For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee” (2 Corinthians 5:1–5). When Paul says, “The tent that is our earthly home,” he is referring to our earthly body, our temporary dwelling place. Just as the Israelites moved the tent of meeting from place to place waiting for entrance to the Promised Land, believers in Christ are wanderers on the earth—people who are not “at home” in the world and who “seek a city that is to come” (Hebrews 13:14). Paul says that those who belong to God will be “further clothed” with immortality upon their deaths and that their earthly tent (their body) will be replaced with a “heavenly dwelling.” God does the work of preparing us for that day of glorification by the process of sanctification by the Spirit, and that work happening within us is a “guarantee” that our inheritance and our heavenly dwelling are real. “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Ephesians 1:13–15).GotQuestions.org Tent of Meeting - 140 verses - Exod. 27:21; Exod. 28:43; Exod. 29:4; Exod. 29:10; Exod. 29:11; Exod. 29:30; Exod. 29:32; Exod. 29:42; Exod. 29:44; Exod. 30:16; Exod. 30:18; Exod. 30:20; Exod. 30:26; Exod. 30:36; Exod. 31:7; Exod. 33:7; Exod. 35:21; Exod. 38:8; Exod. 38:30; Exod. 39:32; Exod. 39:40; Exod. 40:2; Exod. 40:6; Exod. 40:7; Exod. 40:12; Exod. 40:22; Exod. 40:24; Exod. 40:26; Exod. 40:29; Exod. 40:30; Exod. 40:32; Exod. 40:34; Exod. 40:35; Lev. 1:1; Lev. 1:3; Lev. 1:5; Lev. 3:2; Lev. 3:8; Lev. 3:13; Lev. 4:4; Lev. 4:5; Lev. 4:7; Lev. 4:14; Lev. 4:16; Lev. 4:18; Lev. 6:16; Lev. 6:26; Lev. 6:30; Lev. 8:3; Lev. 8:4; Lev. 8:31; Lev. 8:33; Lev. 8:35; Lev. 9:5; Lev. 9:23; Lev. 10:7; Lev. 10:9; Lev. 12:6; Lev. 14:11; Lev. 14:23; Lev. 15:14; Lev. 15:29; Lev. 16:7; Lev. 16:16; Lev. 16:17; Lev. 16:20; Lev. 16:23; Lev. 16:33; Lev. 17:4; Lev. 17:5; Lev. 17:6; Lev. 17:9; Lev. 19:21; Lev. 24:3; Num. 1:1; Num. 2:2; Num. 2:17; Num. 3:7; Num. 3:8; Num. 3:25; Num. 3:38; Num. 4:3; Num. 4:4; Num. 4:15; Num. 4:23; Num. 4:25; Num. 4:28; Num. 4:30; Num. 4:31; Num. 4:33; Num. 4:35; Num. 4:37; Num. 4:39; Num. 4:41; Num. 4:43; Num. 4:47; Num. 6:10; Num. 6:13; Num. 6:18; Num. 7:5; Num. 7:89; Num. 8:9; Num. 8:15; Num. 8:19; Num. 8:22; Num. 8:24; Num. 8:26; Num. 10:3; Num. 11:16; Num. 12:4; Num. 14:10; Num. 16:18; Num. 16:19; Num. 16:42; Num. 16:43; Num. 16:50; Num. 17:4; Num. 18:4; Num. 18:6; Num. 18:21; Num. 18:22; Num. 18:23; Num. 18:31; Num. 19:4; Num. 20:6; Num. 25:6; Num. 27:2; Num. 31:54; Deut. 31:14; Jos. 18:1; Jos. 19:51; 1 Sam. 2:22; 1 Ki. 8:4; 1 Chr. 6:32; 1 Chr. 9:21; 1 Chr. 23:32; 2 Chr. 1:3; 2 Chr. 1:6; 2 Chr. 1:13; 2 Chr. 5:5 Related Resources: What was the tabernacle of Moses? | GotQuestions.org American Tract Society Tabernacle Bridgeway Bible Dictionary Tabernacle Baker's Evangelical Dictionary Tabernacle Easton's Bible DictionaryTabernacle Fausset Bible Dictionary Tabernacle Holman Bible Dictionary Tabernacle Hastings' Dictionary of the Bible Tabernacle Hastings' Dictionary of the NT Tabernacle People's Dictionary of the Bible Tabernacle Smith Bible Dictionary Tabernacle The Watson's Theological Dictionary Tabernacle International Standard Bible Encyclopedia Tabernacle Kitto Biblical Cyclopedia Tabernacle McClintock and Strong's Bible Encyclopedia Tabernacle The Jewish Encyclopedia Tabernacle Shiloh - Holman Bible Dictionary Hastings' Dictionary of the Bible Shiloh Smith Bible Dictionary Shiloh International Standard Bible Encyclopedia Shiloh (1) Shiloh (2) Kitto Biblical Cyclopedia Shiloh McClintock and Strong's Bible Encyclopedia Shiloh Shiloh (2) The Jewish Encyclopedia Shiloh Joshua 18:2 There remained among the sons of Israel seven tribes who had not divided their inheritance. Joshua 18 Resources - Multiple Sermons and Commentaries SEVEN ALLOTMENTS TO TRIBES REMAINING There remained among the sons of Israel seven tribes who had not divided their inheritance - (See table below for summary of the seven) The seven referred to in this verse are Benjamin, Asher, Issachar, Zebulun, Dan, Naphtali, Simeon. Now think about this a moment. How long had these 7 tribes been in essence "homeless?" For seven years of battling the Canaanites. They still had no place to call "home." The five tribes who have their inheritance are: Reuben, Gad, Ephraim, Manasseh, Judah. Jamieson, Fausset and Brown “Various causes led to a long delay in resuming it. The satisfaction of the people with their change to so pleasant and fertile a district, their preference of a nomad life, a love of ease, and reluctance to renew the war, seem to have made them indifferent to the possession of a settled inheritance. But Joshua was too much alive to the duty laid on him by the Lord to let matters continue in that state” (Joshua Commentary 18).