Joshua Chapter 18
1. (Joshua 18:1–3) The assembly at Shiloh and Joshua’s rebuke to the remaining tribes
Scripture (King James Version):
“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. And there remained among the children of Israel seven tribes, which had not yet received their inheritance. And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you?”
The gathering of the whole congregation at Shiloh marks a significant spiritual and national milestone. Shiloh, located in the territory of Ephraim, becomes the new center of worship. The tabernacle of the congregation is set up there, establishing it as the central place where God’s presence dwells among His people. This demonstrates that before Israel fully settles into their tribal allotments, worship and the presence of God take priority. Israel’s identity is not first defined by land or tribal territory, but by covenant worship centered around the tabernacle.
The text states that “the land was subdued before them.” This indicates that major military opposition had ended. The power of the Canaanite kings was broken, the primary battles had been fought, and the land lay open—ready to be occupied and cultivated. Yet, despite this divinely granted opportunity, “there remained among the children of Israel seven tribes, which had not yet received their inheritance.” Though victory had already been given by God, these tribes had not taken possession of what was theirs. The promise was available, but the obedience to lay hold of it was lacking.
Joshua confronts their passivity directly: “How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you?” His words are a rebuke, not because they lacked ability, but because they lacked initiative and faith. God had already given the land to them. Their failure was not due to overwhelming enemies or impossible obstacles, but simple neglect. They were content with living in a temporary condition when God had offered them a permanent inheritance.
A. The survey of the land for the seven remaining tribes
a. Seven tribes without inheritance—fear of change:
The fact that seven tribes had not yet claimed their land shows reluctance rooted in comfort and fear. These people had lived nomadically for decades—from Egypt, through the wilderness, and even during conquest under Joshua. They were accustomed to tents, movement, and dependence on daily manna or provision through conquest. To settle in permanent homes, cultivate fields, and build cities required responsibility, work, and faith in God’s continued provision. Fear of the unknown can be powerful, even when the unknown is something good that God has promised.
b. Neglect in fulfilling God’s will:
Joshua’s question, “How long are ye slack?” reveals the true issue—neglect. They were delaying obedience. The land was already theirs by divine decree, yet they were living beneath their calling. This spiritual negligence reflects a broader truth: God may give promises, victories, and opportunities, but His people must rise in obedience to claim them. The same God who fought their battles expected them to now walk in responsibility, faith, and stewardship.
Many Christians live like these seven tribes—saved, redeemed, and surrounded by God’s promises, yet failing to fully possess what God has provided. They settle for spiritual survival instead of spiritual victory. They become comfortable with wandering instead of building. The warning is clear: neglect, complacency, and fear can cause believers to miss out on blessings already given in Christ.
2. (Joshua 18:4–8) Joshua sends men to survey the land before dividing it
Scripture (King James Version):
“Give out from among you three men for each tribe: and I will send them, and they shall rise, and go through the land, and describe it according to the inheritance of them; and they shall come again to me. And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall abide in their coasts on the north. Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the Lord our God. But the Levites have no part among you; for the priesthood of the Lord is their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the Lord gave them. And the men arose, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me: that I may here cast lots for you before the Lord in Shiloh.”
Joshua demonstrates wisdom and order by organizing a surveying mission to ensure the land is divided fairly and accurately among the remaining tribes. Instead of forcing movement or arbitrarily assigning territory, he selects three men from each tribe, forming a delegation of twenty-one men tasked with exploring, recording, and mapping the remaining land. This shows that faith in God’s promise does not eliminate the need for planning, labor, and responsibility.
Joshua commands them to “go through the land, and describe it according to the inheritance of them.” The idea was not merely to observe but to document—city by city, boundary by boundary. These records were then to be brought back to Joshua at Shiloh, where the lots would be cast before the Lord. This ensured the division was impartial, divinely guided, and accountable.
Joshua specifies that Judah will remain in the south and the house of Joseph (Ephraim and Manasseh) in the north, anchoring the land division around already established territories. The remaining land between and around these two would be divided into seven parts for the remaining tribes.
He also restates a critical detail: “the Levites have no part among you; for the priesthood of the Lord is their inheritance.” Their inheritance was not land, but direct service to God, supported by the tithes and offerings of all Israel. This reinforces the principle that spiritual service is greater than material possession.
Finally, Joshua reminds them that Reuben, Gad, and half of Manasseh already received their inheritance on the eastern side of the Jordan, as Moses granted earlier. This shows continuity in leadership between Moses and Joshua, and obedience to earlier promises.
3. (Joshua 18:9–10) The survey completed and the lots cast
Scripture (King James Version):
“And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh. And Joshua cast lots for them in Shiloh before the Lord: and there Joshua divided the land unto the children of Israel according to their divisions.”
The surveying men completed their assignment with diligence and order. They “described it by cities into seven parts in a book,” meaning they created written documentation of the land. This is one of the earliest biblical references to recorded land surveying, demonstrating administrative wisdom and the importance of documentation in fulfilling God’s purposes.
They return to Joshua at Shiloh, the location of the tabernacle, indicating that all distribution would take place in the presence of God. This ensured that no tribe could accuse Joshua of favoritism or manipulation. The division was done by casting lots “before the Lord”—a process that acknowledged God’s sovereignty over every outcome. While the survey ensured fairness and detail, the casting of lots ensured divine decision.
Joshua then “divided the land according to their divisions,” meaning each tribe would now be responsible to go, occupy, build, drive out remaining enemies, and establish their homes. God had given them the land, but each tribe still had to possess it practically and obediently.
Application
God’s promises often require participation—not passivity. He gives the inheritance, but His people must survey, plan, act, and trust Him in the process. Faith and obedience always work together. The casting of lots also reminds believers that while planning is necessary, the final outcome belongs to the Lord.
Joshua 18:11–28 —
And the lot of the tribe of the children of Benjamin came up according to their families, and the coast of their lot came forth between the children of Judah and the children of Joseph. And their border on the north side was from Jordan, and the border went up to the side of Jericho on the north side, and went up through the mountains westward, and the goings out thereof were at the wilderness of Bethaven. And the border went over from thence toward Luz, to the side of Luz, which is Bethel, southward, and the border descended to Atarothadar, near the hill that lieth on the south side of the nether Bethhoron. And the border was drawn thence, and compassed the corner of the sea southward, from the hill that lieth before Bethhoron southward, and the goings out thereof were at Kirjathbaal, which is Kirjathjearim, a city of the children of Judah, this was the west quarter. And the south quarter was from the end of Kirjathjearim, and the border went out on the west, and went out to the well of waters of Nephtoah. And the border came down to the end of the mountain that lieth before the valley of the son of Hinnom, and which is in the valley of the giants on the north, and descended to the valley of Hinnom, to the side of Jebusi on the south, and descended to Enrogel. And was drawn from the north, and went forth to Enshemesh, and went forth toward Geliloth, which is over against the going up of Adummim, and descended to the stone of Bohan the son of Reuben. And passed along toward the side over against Arabah northward, and went down unto Arabah. And the border passed along to the side of Bethhoglah northward, and the outgoings of the border were at the north bay of the salt sea at the south end of Jordan, this was the south coast. And Jordan was the border of it on the east side. This was the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families. Now the cities of the tribe of the children of Benjamin according to their families were Jericho, and Bethhoglah, and the valley of Keziz, and Betharabah, and Zemaraim, and Bethel, and Avim, and Parah, and Ophrah, and Chephar-haammonai, and Ophni, and Gaba, twelve cities with their villages, Gibeon, and Ramah, and Beeroth, and Mizpeh, and Chephirah, and Mozah, and Rekem, and Irpeel, and Taralah, and Zelah, Eleph, and Jebusi, which is Jerusalem, Gibeath, and Kirjath, fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.
Benjamin’s lot is strategically placed between Judah to the south and the house of Joseph to the north, granting the tribe a narrow but critical corridor that includes approaches to Jerusalem and key north–south routes. The northern line rises from the Jordan by Jericho and runs west into the highlands, then swings to Bethel, Ataroth-adar, and the Beth-horon ridge, before bending to Kirjath-baal, that is, Kirjath-jearim, anchoring the west. The south line traces from Kirjath-jearim toward the well of Nephtoah, then drops to the Valley of the Son of Hinnom, skirts the Jebusite city, and reaches En-rogel, then eastward by En-shemesh, Geliloth, the ascent of Adummim, and the memorial “stone of Bohan,” finally descending toward Arabah and closing at the north bay of the Salt Sea. The Jordan fixes the east. The meticulous borders show ordered stewardship, not guesswork, and prepare the ground for Joshua’s lot-casting at Shiloh.
The catalog of Benjamin’s cities underscores the tribe’s spiritual and historical weight. Jericho and Bethel frame ancient worship and warfare scenes, while Gibeon and Mizpeh will appear repeatedly in Israel’s national life. Most significant is the note that “Jebusi, which is Jerusalem,” lies within Benjamin’s list of cities. Though Judah ultimately holds Jerusalem as the royal city in David’s time, this boundary list explains later intertribal connections around the capital and why Benjamin remains closely allied with Judah in the divided kingdom era.
The southern landmarks carry theological freight. The Valley of the Son of Hinnom becomes infamous in later centuries as a site of abomination, a place Jeremiah condemns as the Tophet where Judah’s sins are judged. “And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart. Therefore, behold, the days come, saith the Lord, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter” (Jeremiah 7:31–32, KJV). The line along Hinnom shows that even within the inheritance boundaries, holiness and compromise will contend. Geography becomes a moral map.
Benjamin’s blessing anticipates this guarded, central vocation. “The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders” (Deuteronomy 33:12, KJV). Situated “between” Judah and Joseph, Benjamin is literally nestled between the nation’s shoulders. That promise of covering is providential, given the tribe’s proximity to Jerusalem and later national conflicts.
The mention of “Jebusi, which is Jerusalem” also traces the long struggle for that city. Even after Judah burns the city’s lower quarters, the Jebusites hold the stronghold until David. “Now as for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out, but the Jebusites dwell with the children of Judah at Jerusalem unto this day” (Joshua 15:63, KJV). And later, “And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem, but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day” (Judges 1:21, KJV). The boundary list in Joshua 18 establishes the claim; the historical books recount the slow fulfillment until David’s capture of Zion.
Markers like the stone of Bohan remind Israel that borders are covenantal memorials, not arbitrary stakes. The text had already used this stone to define Judah’s northern line: “And the border went up to Bethhogla, and passed along by the north of Betharabah; and the border went up to the stone of Bohan the son of Reuben” (Joshua 15:6, KJV). Israel’s land theology ties memory to place, oath to landmark, worship to inheritance.
Benjamin’s cities also foreshadow redemptive-history touchpoints. Gibeon becomes a Levitical city and later the site where Solomon seeks the Lord. Mizpeh hosts national assemblies and covenant renewals. Bethel carries patriarchal and later prophetic significance. That concentration within a small tribal parcel shows how God weaves disproportionate influence through faithful stewardship of a seemingly modest inheritance.
For application, Benjamin’s allotment teaches that faithfulness in a constrained space can shape a nation. Boundaries given by God are gifts to inhabit, not lines to resent. The tribe that learned to live “between the shoulders” of larger brethren would one day stand fast with Judah when the northern kingdom rebelled, proving the wisdom of God’s placement. In the believer’s life, the lines God draws are likewise good. The charge is to occupy fully, to guard holy ground near places like Hinnom where compromise encroaches, and to keep memorial stones that tie obedience to God’s promises.
