VER. 1. "And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there."]-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 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, Numb. 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 :" Isaiah xxxiii. 20. Observe,

First, 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, first, 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 Psalm xlvi. 5. Secondly, 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, Psalm cxxii. 4, 5. Thirdly, 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 that time; as afterwards in Salem was his temple, which also signifies peaceable.

"The

Secondly, the solemn manner of doing it. 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 there where God's tabernacle fixeth. Mention is made on this occasion of the lands 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 three hundred and twenty-five years, till the sin 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. Psalm Ixxviii. 60.

Ver. 3. "How long are you slack to go to possess the land which the Lord God of your fathers hath given you."] -This is figurative of the backwardness, which is in the spiritual Israel of God, to enjoy the blessings and inheritance of the gospel, which the Lord has given us, Eph. i. 11. It is he who graciously gives us a right to all the promises of his word; but, alas! how "slow of heart are we to believe," that heaven, happiness, grace, glory, life, righteousness, peace, and all the blessings of the gospel, are our's, and are to be enjoyed as our spiritual possession by faith, hope, holy joy, and love, as the free gift of God through Jesus Christ, Rom. vi. 23. Note, many christians are diverted from real duties, and deprived of real comforts, by seeming difficulties.

Ver. 7. "But the Levites have no part among you, for the priesthood of the Lord is their inheritance."]-That is,

the Levites were to claim no share in the division of the land, for their brethren were to give them cities to dwell in out of their particular lots; and the Lord is said to be their inheritance, for the tithes, first-fruits, and parts of the sacrifice which were first offered to the Lord, were given to the Levites.

Ver. 11. "And the lot of the tribe of the children of Benjamin," &c.]-Which lot was very small, and therefore called "little Benjamin," Psalm lxviii. 27. but Josephus says it was very fruitful. This lot was between the children of Joseph, and the children of Judah; and it was remarkable, though Joseph was Benjamin's only brother, that his lot should be next to Judah, with whom it was to unite both in civil and religious affairs, and both lots met in and had a part in Jerusalem, the metropolis of Israel: which was an exact accomplishment of the prediction of Moses, who places Benjamin's dwelling between Judah and Joseph, as though it was "between their shoulders," Deut. xxxiii. 12, which exact accomplishment of prophecies may be observed often in the word of God, and is an important proof of the divine authority of the scriptures.

CHAPTER XIX.

In the description of the lots of Judah and Benjamin, we have an account both of the borders that surrounded them, and of the cities contained in them. In that of Ephraim and Manasseh we have the borders, but not the cities; in this chapter Simeon and Dan are described by their cities only, and not their borders, because they lay very much within Judah,, especially the former; the rest have both the borders described, and their cities named, especially frontiers. Here is, (1.) The lot of Simeon, ver. 1-9. (2.) Of Zebulun, ver. 10-16. (3.) Of Issachar, ver. 17-23. (4.) Of Asher, ver. 24-31. (5.) Of Naphtali, ver. 32-39. (6.) Of Dan, ver. 40-48. Lastly, the inheritance assigned to Joshua himself, and his own family, ver. 49 -51.

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VER. 49. "The children of Israel gave an inheritance to Joshua."]-Most interpreters admire Joshua's bumility and condescension; though he was a prince, head, and governor, yet he claims no inheritance by lot, but takes what he had as a gift from the tribes of Israel in which respect some have thought Joshua a type of our Lord Jesus, in his humility, condescension, and great kindness, who, though he was rich," that is, rich in union, in relation, as the first-born, and heir of all things, in possession, as the

man of God's right hand," rejoicing always before him, yet he humbled himself and became poor," and, as the word signifies, he emptied himself, or divested himself, of that glory which he had with the Father before the world began; and though he is the Head, Prince, and Governor, among the tribes of his spiritual Israel, yet all his lot is only a gift from them, that is, the gift of their hearts in love to him; and this he esteems his inheritance, his portion, and his dwelling-place: Christ takes delight in his inheritance, and says, "The lines are fallen to me in pleasant places, I have a goodly heritage," Psalm xvi. 6. Nay, he stiles it, "the riches of the glory of his inheritance in the saints,' Eph. i. 18.

CHAPTER XX.

This short chapter is concerning the cities of refuge, which we often read of in the writings of Moses, but this is the last time that we find mention of them, for now that matter was thoroughly settled. Here is, (1.) The law God gave concerning them, ver. 1-6. (2.) The people's designation of the particular cities for that use, ver. 7-9. And this remedial law was a figure of good things to come.

VER. 3. "And they shall be your refuge from the avenger of blood."]-The cities of refuge were appointed by the Lord for the security of those who by chance, or without any design, happened to kill a man, as Mr. Cruden well observes in his excellent Concordance, That the manslayer might retire thither, and have time to prepare for his defence and justification before the judges, so that the kinsman of the deceased might not pursue him there and kill him. These cities were to be easy of access, and to have smooth and good roads to them, and bridges where there should be an occasion: when there were any cross-roads, they took care to set up posts with an inscription directing to the city of refuge the city was to be well supplied with water, and all kinds of provision: it was not allowed there to make any weapons, that the relations of the deceased might not be furnished with any arms to gratify their revenge.' These cities of refuge were a lively type of the Lord Jesus, and of that safety, security, and salvation, the guilty soul finds in him, when the soul hath fled for refuge to him. On which account Christ is stiled "a refuge for the

oppressed in times of trouble," Psalm ix. 9. The cities being easy of access, may point out that free access that there is to Christ for salvation, John vi. 37. The difficulties of the road being removed, and directing posts to the city being set up, may denote the doubts, fears, and objections of the soul's being removed by the promises of God, and the way of salvation plainly declared in the holy gospel; or may denote the ministers of the word set up as directors in the way to Zion, crying, Refuge, refuge, to the guilty. The springs of water and the free provision in the city, may denote the richness and freeness of divine grace, and the provisions of infinite love freely given by the Lord Jesus to the guilty soul, Rev. xxi. 6. And as safety, protection, habitation, provisions, and supplies, were all a free gift to him that fled for refuge, that "had slain a man at unawares," it may denote that safety in Christ, protection by his precious blood, habitation by his Spirit, the provisions of his grace, the supplies of his love, are all the free gift of God to a guilty soul, Rom. vi. 23. The names of the cities of refuge, with their significations, shew them to be a type of Christ, as Kedesh, which signifies holiness, or sanctified, and may point forth the holiness of Christ's nature, which abundantly qualified him to be the Mediator, Saviour, Sanctifier, and Fountain of holiness to his people; "For their sakes, (saith he) I sanctify myself," John xvii. 19. on which account he is made sanctification to his people, I Cor. i. 30. Sechem signifies a portion, or a shoulder: in which respect it may point out Christ, as the portion, possession, and happiness of that soul that flies for refuge to him; or by its signifying a shoulder, it may denote, that not only the government of the church is on Christ's shoulders, but that he has borne all their sins, and seeks all his lost sheep in the wilderness, and brings them home upon his shoulders, Luke xv. 14. Hebron signifies fellowship, or communion, to which the soul is called by grace into the enjoyment of fellowship with the Father and with his Son Christ Jesus; through whom they have access by one Spirit to the Father, and shall enjoy communion with him to all eternity, John xvii. 24, 26. Bezer signifies munition or safty, which points out that safety, security, and salvation, that the soul enjoys in Christ, that "his bread shall be given him, that his water shall be sure, and the place of his defence shall be the munition of rocks," Isai. xxxiii. 16. Ramoth signifies seeing or exalled; which may denote Christ as seen and beheld, who is the only way to life and