Then the heads of fathers’ houses of the Levites came near to Eleazar the priest, and to Joshua the son of Nun, and to the heads of fathers’ houses of the tribes of the children of Israel.
Parallel Translations
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Then the heads of fathers’ houses of the Levites came near to Eleazar the priest, and to Joshua the son of Nun, and to the heads of fathers’ houses of the tribes of the children of Israel.
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Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;
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Then came near the heads of fathers' houses of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of fathers' houses of the tribes of the children of Israel;
Cross-references (6)
Passages linked to Joshua 21:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Joshua 14:1 These are the inheritances which the children of Israel took in the land of Canaan, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel, distributed to them,
- Joshua 17:4 They came to Eleazar the priest, and to Joshua the son of Nun, and to the princes, saying, “Yahweh commanded Moses to give us an inheritance among our brothers.” Therefore according to the commandment of Yahweh he gave them an inheritance among the brothers of their father.
- Joshua 19:51 These are the inheritances, which Eleazar the priest, Joshua the son of Nun, and the heads of the fathers’ houses of the tribes of the children of Israel, distributed for inheritance by lot in Shiloh before Yahweh, at the door of the Tent of Meeting. So they finished dividing the land.
- Exodus 6:14 These are the heads of their fathers’ houses. The sons of Reuben the firstborn of Israel: Hanoch, and Pallu, Hezron, and Carmi; these are the families of Reuben.
- Exodus 6:25 Eleazar Aaron’s son took one of the daughters of Putiel as his wife; and she bore him Phinehas. These are the heads of the fathers’ houses of the Levites according to their families.
- Numbers 34:17-29 “These are the names of the men who shall divide the land to you for inheritance: Eleazar the priest, and Joshua the son of Nun. You shall take one prince of every tribe, to divide the land for inheritance. These are the names of the men: Of the tribe of Judah, Caleb the son of Jephunneh. Of the tribe of the children of Simeon, Shemuel the son of Ammihud. Of the tribe of Benjamin, Elidad the son of Chislon. Of the tribe of the children of Dan a prince, Bukki the son of Jogli. Of the children of Joseph: of the tribe of the children of Manasseh a prince, Hanniel the son of Ephod. Of the tribe of the children of Ephraim a prince, Kemuel the son of Shiphtan. Of the tribe of the children of Zebulun a prince, Elizaphan the son of Parnach. Of the tribe of the children of Issachar a prince, Paltiel the son of Azzan. Of the tribe of the children of Asher a prince, Ahihud the son of Shelomi. Of the tribe of the children of Naphtali a prince, Pedahel the son of Ammihud.” These are they whom Yahweh commanded to divide the inheritance to the children of Israel in the land of Canaan.
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John Calvin 1540 · Public Domain 1. Then came near the heads, etc Here we…
1. Then came near the heads, etc Here we have at a later period a narrative of what ought to have preceded. For no cities of refuge were appointed before they had been assigned to the Levites. To this may be added what was formerly said, that Joshua and Eleazar had made an end of dividing the land. Now, the land was not truly divided till the habitation of the Levites was fixed. We must understand, therefore, that when the lot was cast in the name of the ten tribes, a reservation was made of cities in the land of Canaan for the habitation of the Levites. Beyond the Jordan their portion had already been assigned to them. But as the Levites come forward and request a ratification of the divine grant, it is probable that they were neglected till they pleaded their own cause. For so it is apt to happen, every one being so attentive in looking after his own affairs that even brethren are forgotten. It was certainly disgraceful to the people that they required to be pulled by the ear, and put in mind of what the Lord had clearly ordered respecting the Levites. But had they not demanded a domicile for themselves, there was a risk of their being left to lie in the open air; although, at the same time, we are permitted to infer that the people erred more from carelessness and forgetfulness than from any intention to deceive, as they make no delay as soon as they are admonished; nay, they are praised for their obedience in that they did what was just and right according to the word of the Lord.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Or, the chief of the fathers.
Or, the chief of the fathers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jos 21:1 Then came near the heads of the…
Jos 21:1 Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;
Ver. 1. Then came near the heads of the fathers.] Some are of opinion that the chief of the priests and Levites did here demand their due when they were not thought of, but by great oversight were passed over in the division. But others, for better reason, hold that they came near now in the proper season, because they were to have their cities and inheritances out of the several tribes and portions allotted unto them, which also they had with very good will, and to a very fair proportion. Once amongst us, the statute of Mortmain provided that men should give no more to the church; so liberal were our forefathers to their clergy. But tempora mutantur; these later times have seen the springs of bounty, like Jordan, turned back, which heretofore did run fresh and fast in to the church. How apt are men to dispute God out of his own, and to begrudge his ministers a competent subsistence; to allow the ox nothing but the straw for treading out the grain, and so much straw as themselves please! This is a sure sign of gasping devotion, and of cursed covetousness, as that great apostle coneludeth. {2Co 9:5} The Levites, under the law, had a liberal and honourable maintenance by God’s own appointment. Besides all the rest of their incomes by sacrifices, freewill offerings, &c., here they have their cities to dwell in, with the suburbs thereof for their cattle, and those of due belonging to them by virtue of God’s command, whom only, and not the people, they were to acknowledge for their benefactor. Neither hath he made worse provision for the ministers of the gospel than he did for the priests of the law. See 1Co 9:13-14. But many have learned of Julian the apostate, to take away ministers’ maintenance, pretending conscience, for that too much living was a burden to them, and a hindrance to their ministry.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Then, i.e. when the whole land was distributed unto…
Then, i.e. when the whole land was distributed unto the several tribes, but not actually possessed by them; which was the proper season for them to put in their claim.
The fathers of the Levites were Kohath, Gershom, and Merari, and the heads of these were the chief persons now alive of these several families.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. The Levites' petition presented to this…
Here is, I. The Levites' petition presented to this general convention of the states, now sitting at Shiloh, Jos 21:1, Jos 21:2. Observe, 1. They had not their lot assigned them till they made their claim. There is an inheritance provided for all the saints, that royal priesthood, but then they must petition for it. Ask, and it shall be given you. Joshua had quickened the rest of the tribes who were slack to put in their claims, but the Levites, it may be supposed, knew their duty and interest better than the rest, and were therefore forward in this matter, when it came to their turn, without being called upon. They build their claim upon a very good foundation, not their own merits nor services, but the divine precept: "The Lord commanded by the hand of Moses to give us cities, commanded you to grant them, which implied a command to us to ask them." Note, The maintenance of ministers is not an arbitrary thing, left purely to the good-will of the people, who may let them starve if they please; no, as the God of Israel commanded that the Levites should be well provided for, so has the Lord Jesus, the King of the Christian church, ordained, and a perpetual ordinance it is that those who preach the gospel should live of the gospel (Co1 9:14), and should live comfortably. 2. They did not make their claim till all the rest of the tribes were provided for, and then they did it immediately. There was some reason for it; every tribe must first know their own, else they would not know what they gave the Levites, and so it could not be such a reasonable service as it ought to be. But it is also an instance of their humility, modesty, and patience (and Levites should be examples of these and other virtues), that they were willing to be served last, and they fared never the worse for it. Let not God's ministers complain if at any time they find themselves postponed in men's thoughts and cares, but let them make sure of the favour of God and the honour that comes from him, and then they may well enough afford to bear the slights and neglects of men.
II. The Levites' petition granted immediately, without any dispute, the princes of Israel being perhaps ashamed that they needed to be called upon in this matter, and that the motion had not been made among themselves for the settling of the Levites. 1. The children of Israel are said to give the cities for the Levites. God had appointed how many they should be in all, forty-eight. It is probable that Joshua and the princes, upon consideration of the extent and value of the lot of each tribe as it was laid before them, had appointed how many cities should be taken out of each; and then the fathers of the several tribes themselves agreed which they should be, and therefore are said to give them, as an offering, to the Lord; so God had appointed. Num 35:8, Every one shall give of his cities to the Levites. Here God tried their generosity, and it was found to praise and honour, for it appears by the following catalogue that the cities they gave to the Levites were generally some of the best and most considerable in each tribe. And it is probable that they had an eye to the situation of them, taking care they should be so dispersed as that no part of the country should be too far distant from a Levites' city. 2. They gave them at the commandment of the Lord, that is, with an eye to the command and in obedience to it, which was it that sanctified the grant. They gave the number that God commanded, and it was well this matter was settled that the Levites might not ask more nor the Israelites offer less. They gave them also with their suburbs, or glebe-lands, belonging to them, so many cubits by measure from the walls of the city, as God had commanded (Num 35:4, Num 35:5), and did not go about to cut them short. 3. When the forty-eight cities were pitched upon, they were divided into four lots, as they lay next together, and then by lot were determined to the four several families of the tribe of Levi. When the Israelites had surrendered the cities into the hand of God, he would himself have the distributing of them among his servants. (1.) The family of Aaron, who were the only priests, had for their share the thirteen cities that were given by the tribes of Judah, Simeon, and Benjamin, Jos 21:4. God in wisdom ordered it thus, that though Jerusalem itself was not one of their cities, it being as yet in the possession of the Jebusites (and those generous tribes would not mock the Levites, who had another warfare to mind, with a city that must be recovered by the sword before it could be enjoyed), yet the cities that fell to their lot were those which lay next to Jerusalem, because that was to be, in process of time, the holy city, where their business would chiefly lie. (2.) The Kohathite-Levites (among whom were the posterity of Moses, though never distinguished from them) had the cities that lay in the lot of Dan, which lay next to Judah, and in that of Ephraim, and the half-tribe of Manasseh, which lay next to Benjamin. So those who descended from Aaron's father joined nearest to Aaron's sons. (3.) Gershon was the eldest son of Levi, and therefore, though the younger house of the Kohathites was preferred before his, yet his children had the precedency of the other family of Merari, Jos 21:6. (4.) The Merarites, the youngest house, had their lot last, and it lay furthest off, Jos 21:7. The rest of the sons of Jacob had a lot for every tribe only, but Levi, God's tribe, had a lot for each of its families; for there is a particular providence directing and attending the removals and settlements of ministers, and appointing where those shall fix who are to be the lights of the world.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then came near the heads of the fathers of…
Then came near the heads of the fathers of the Levites,.... When the land was divided to the several tribes, and everyone knew the cities that belonged to them, and what they could and should part with to the Levites, and when the six cities of refuge were fixed; the Levites came to put in their claim for cities of habitation, they having no share in the division of the land; and yet it was necessary they should have habitations; the persons that undertook to put in a claim for them were the principal men among them; the fathers of them were Kohath, Gershon, and Merari; the heads of those were the chief men that were then living: these came
unto Eleazar the priest, and unto Joshua the son of Nun; the high priest and chief magistrate:
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and unto the heads of the fathers of the tribes of the children of Israel; the princes appointed to divide the land with the two great personages before mentioned, Num 34:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The motion of the Levites, to have their cities…
The motion of the Levites, to have their cities appointed, which is done, ver. 1-8. A catalogue of those cities, ver. 9-42. A testimony, that God had fulfilled his word, ver. 43-45.
Then - When the whole land was distributed to the several tribes, but not actually possessed by them; which was the proper season for them to put in their claim. Fathers of the Levites-The fathers of the Levites were Kohath, Gershom, and Merari, and the heads of these were the chief persons now alive of these several families.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The Levites apply to Eleazar, Joshua, and the elders,…
CHAPTER XXI
The Levites apply to Eleazar, Joshua, and the elders, for the
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cities to dwell in which Moses had promised, 1, 2.
Their request is granted, 3.
The priests receive thirteen cities out of the tribes of Judah,
Simeon, and Benjamin, 4.
The Levites receive ten cities out of the tribes of Ephraim,
Dan, and the half tribe of Manasseh, 5;
and thirteen out of the other half tribe of Manasseh, and the
tribes of Issachar, Asher, and Naphtali, 6.
The children of Merari had twelve cities out of the tribes of
Reuben, Gad, and Zebulun, 7.
The names of the cities given out of the tribes of Judah and
Simeon, 8-16.
Those granted out of the tribe of Benjamin, 17-19.
Out of Ephraim, 20-22.
Those out of Dan, 23, 24.
Those out of both the halves of the tribe of Manasseh, 25-27.
Those out of the tribe of Issachar, 28, 29.
Those out of Asher, 30, 31.
Those out of Naphtali, 32.
These were the cities of the Gershonites, 33.
The cities of the Merarites, 34-40.
The sum of the cities given to the Levites, forty-eight, 41, 42.
The exact fulfilment of all God's promises, 43-45.
NOTES ON CHAP. XXI.
Verse 1. The heads of the fathers of the Levites] The Levites were composed of three brand families, the Gershonites, Koathites, and Merarites, independently of the family of Aaron, who might be said to form a fourth. To none of these had God assigned any portion in the division of the land. But in this general division it must have been evidently intended that the different tribes were to furnish them with habitations; and this was according to a positive command of God, Nu 35:2, &c. Finding now that each tribe had its inheritance appointed to it, the heads of the Levites came before Eleazar, Joshua, and the chiefs of the tribes who had been employed in dividing the land, and requested that cities and suburbs should be granted them according to the Divine command.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jos 21:1. The heads of the fathers of the…
Jos 21:1. The heads of the fathers of the Levites — The fathers of the Levites were Kohath, Gershon, and Merari; and the heads of these were the chief persons now alive of these several families. Thus, the princes of the several tribes, who divided the land in conjunction with Joshua, are called, at the conclusion of this verse and elsewhere, the heads of the fathers of the tribes. The whole land being distributed to the several tribes, but not yet actually possessed by them, and this being the proper season for their making such a claim, these principal Levites now come to the princes of the tribes, and remind them of the command of God respecting the cities to be assigned them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain A list of the Levitical cities, varying in some…
A list of the Levitical cities, varying in some particulars from that given in this chapter, is also, given in 1 Chr. 6:54-81.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The priest, who seems to have presided, as he…
The priest, who seems to have presided, as he is always placed first. A select number of the tribe of Levi came to represent the priests, and those of an inferior order; and to obtain what God had promised them, Numbers xxxv. 2. There was one family of priests who sprang from Aaron, the son of Caath. The rest of Caath’s family, with the children of Gerson and Merari, were simply Levites, constituting three other families. God was pleased that they should be dispersed through Israel, that they might instruct the people both by word and by example, 1 Paralipomenon xxvi. 29. (Calmet) --- Josue would not have neglected them. (Menochius) --- But they were naturally solicitous to know where they were to live, as the tribes had now all received their portions. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 5. Appointment of the Cities for the Priests and…
5. Appointment of the Cities for the Priests and Levites
Joshua 21
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a. Demand of the Levites that Cities should be given them
Jos_21:1-3
1Then [And] came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the 2tribes of the children [sons] of Israel; And they [omit: they] spake unto them at Shiloh in the land of Canaan, saying, The Lord [Jehovah] commanded by the hand of Moses to give us cities to dwell in, with the suburbs [and their pasture-grounds; De Wette: their circuits; Bunsen: common-pastures; Knobel: driving-grounds] for our cattle. 3And the children [sons] of Israel gave unto the Levites out of their inheritance [possession], at the commandment of the Lord [Jehovah], these cities and their suburbs [pasture-grounds].
b. General Account of the Levitical Cities.
Jos_21:4-8
4And the lot came out for the families of the Kohathites: and the children [sons] of Aaron1 the priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon [the Simeonites], and out of the tribe of Benjamin, thirteen cities. 5And the rest of the children [sons] of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half-tribe of Manasseh, ten cities. 6And the children [sons] of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half-tribe of Manasseh in Bashan, thirteen 7cities. The children [sons] of Merari by their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. 8And the children [sons] of Israel gave by lot unto the Levites these cities with [and] their suburbs [pasture-grounds], as the Lord commanded by the hand of Moses.
c. Cities of the Children of Aaron (Cities of the Priests)
Jos_21:9-19
9And they gave out of the tribe of the children [sons] of Judah, and out of the tribe of the children [sons] of Simeon, these cities which are here mentioned by name [which were called by name], 10Which the children [sons] of Aaron,2 being of the families of the Kohathites, who were of the children of Levi, had: for theirs was the first lot. 11And they gave them the city of Arba the father of Anak (which city is Hebron) in the hill-country [on the mountain] of Judah, with the suburbs 12thereof [and its pasture-grounds] round about it. But [And] the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for [in] his possession. 13Thus [And] they gave to the children of Aaron the priest, Hebron with her suburbs, to be a city [the city] of refuge3 for the slayer; and Libnah with her suburbs, 14And Jattir with her suburbs, and Eshtemoa with her suburbs, 15And Holon with her suburbs, and Debir with her suburbs, 16And Ain with her suburbs, and Juttah with her suburbs, and Beth-shemesh with her suburbs; nine cities out of those two tribes. 17And out of the tribe of Benjamin, Gibeon with her suburbs, Geba with her suburbs, 18Anathoth with her suburbs, and Almon with her suburbs; four cities. 19All the cities of the children of Aaron, the priests, were thirteen cities with their suburbs.
d. Cities of the remaining Kohathites
Jos_21:20-26
20And the families of the children of Kohath, the Levites which [who] remained of the children of Kohath, even [omit: even] they had the cities of their lot out 21of the tribe of Ephraim. For [And] they gave them Shechem with her suburbs in mount Ephraim, to be a city [the city] of refuge4 for the slayer; and Gezer with her suburbs, 22And Kibzaim with her suburbs, and Beth-horon with her-suburbs; four cities. 23And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs, 24Aijalon with her suburbs, Gath-rimmon with her suburbs; four cities. 25And out of the half-tribe of Manasseh, Tanach with her suburbs, and Gath-rimmon, with her suburbs; two cities. 26All the cities were ten with their suburbs, for the families of the children of Kohath that remained.
e. The Cities of the Gershonites (comp. Jos_21:6)
Jos_21:27-33
27And unto the children [sons] of Gershon, of the families of the Levites, out of the other [omit: other] half-tribe of Manasseh they gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer,5 and Beesh-terah with her suburbs; two cities. 28And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs, 29Jarmuth with her suburbs, En-gannim with her suburbs; four cities. 30And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs, 31Helkath with her suburbs, and Rehob with her suburbs; four cities. 32And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the slayer;6 and Hammoth-dor with her suburbs, and Kartan with her suburbs; three cities. 33All the cities of the Gershonites, according to their families, were thirteen cities with their suburbs.
f. The Cities of the Merarites (comp. Jos_21:7)
Jos_21:34-42
34And unto the families of the children [sons] of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs, 35Dimnah with her suburbs, Nahalal with her suburbs; four cities. 36And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs, 37Kedemoth with her suburbs, and Mephaath with her suburbs; four cities. 38And out of the tribe of Gad, Ramoth in Gilead with her suburbs, to be a city of refuge for the slayer;7 and Mahanaim with her suburbs, 39Heshbon with her suburbs, Jazer with her suburbs; four cities in all. 40So all the cities [All the cities] for the children [sons] of Merari by their families, which were remaining of the families of the Levites, were by their lot twelve cities.8 41All the cities of the Levites within the possession of the children of Israel were forty and eight cities with their suburbs. 42These cities were every one with their suburbs round about them. Thus were [So to] all these cities.
g. Conclusion
Jos_21:43-45
43And the Lord [Jehovah] gave unto Israel all the land which he sware [had sworn] to give unto their fathers: and they possessed it, and dwelt therein. 44And the Lord [Jehovah] gave them rest round about, according to all that he sware [had sworn] unto their fathers: and there stood not a man of all their enemies before them; the Lord [Jehovah] delivered all their enemies into their hand. 45There failed not aught of any good thing which the Lord [Jehovah] had spoken unto the house of Israel; all came to pass.
EXEGETICAL AND CRITICAL
The chapter contains the catalogue of the Levitical cities, which were appointed according to the regulations already given by Moses, Num_35:1 ff. There were forty-eight of them in all, of which six were at the same time (Joshua 20) cities of refuge. On Kiepert’s Wall Map they are distinguished by a colored line drawn under each [on Clark’s Bible Atlas of Maps and Plans, by being printed in small capitals, and on Menke’s by a distinguishing mark].
The list of the Levitical cities is given also in 1Ch_6:39-66, with several in part easily removable deviations, due probably, as Keil supposes (ii. 1, p. 156, note), to another documentary source. The chronicler names only forty-two cities, although he also relates Jos_21:45 ff. that the children of Aaron had received thirteen, the other Kohathites ten, the Gershonites thirteen, the Merarites twelve cities, in all therefore forty-eight. Omitted are (1) Jutta in Judah, (2) Gibeon in Benjamin, (3) Eltekeh in Dan, (4) Gibbethon in Dan, (5) Jokneam in Zebulun, (6) Nahalal in Zebulun. Knobel seeks the reason in mere negligence on the part either of the chronicler himself or of a transcriber. Judging somewhat more leniently, we may find the explanation in an oversight, well deserving excuse amid so many names. If, further, the author of Chronicles gives to some extent different names, many of them exhibit faulty readings; as עָנֵר for תַּעֲנַךְ (Jos_21:25), קֶדֶשׁ for קִשְׁיֹן (Jos_21:29), etc., but others, on the contrary, the true reading, as עַשָׁן for עַיִן (Jos_21:16), בִּלְעָם for גּת־רִמּוֹו (Jos_21:25), and רִמּוֹנוֹ for דִּמְנָה (Jos_21:35). In other places he shows only different forms of the same name, as the examples cited by Keil, עַלֶּמֶת for מָשָׁל ,עלמוֹן, for חַמּוֹן ,מִשְׁאָל, for חמֹּת דּאֹר, and many others (Keil, ub. sup.). Some, finally, are probably different designations of the same city, as יָקְמְעָם for רָאמוֹת,קִבְצַים, for יָרְמוּת, and עָנֵס for עֵין־גַּנִּים (1Ch_6:53; 1Ch_6:58 [Eng. 68, 73] compared with Jos_21:22; Jos_21:29.
a. Jos_21:1-3. Demand of the Levites that Cities should be given to them. The account which we have here of the application of the heads of the tribe (Exo_6:14; Exo_6:25) reminds us of Jos_13:6, where it is similarly told concerning Caleb, that he, accompanied by members of his tribe, brings to mind the promise that had been given him by Moses. Calvin regards it as probable that the Levites had been forgotten, adducing in support of this: “Sic enim accidere solet, dum quisque ad sua curanda attentus est, ut fratrum obliviscatur.” Considering the great respect in which their fellow tribesman of that day, Eleazar, was held, and that he himself shared in the distribution of the land, we may much rather assume with Masius (in Keil, p. 155), “illos, cum res ad eam opportunitatem perducœ fuissent, accessisse ad divisores communi suorum tribulium nomine ut designatas ab illis urbes sortirentur.” They had not deemed it opportune to urge their claim before.
b. Jos_21:4-8. Account of the Levitical cities in general. According to Exo_6:16-20, and Num_3:17-19, compared with 1 Chron. 5:27–6:34 [Eng. 1Ch_6:1-49], we have the following family-tree for the Levites, to keep which before the eyes may help to understand the following allotment:—
Levi.
1. Gershon.
2. Kohath.
3. Merari (Exo_6:16; Num_3:17).
1. Amram.
2. Izhar.
3. Hebron.
4. Uzziel (Exo_6:18; Num_3:19).
1. Aaron.
2. Moses (Exo_6:20).
Aaron’s posterity received the priesthood, Num_18:1-2; Num_18:7 (1Ch_6:49). All the other Levites, hence the descendants of Moses also, were appointed, Num_18:3-6 (1Ch_6:33 [48]), to the inferior service of the sanctuary. The children of Israel, according to Num_35:6 ff., determined what cities the families of the Levites should receive, but the lot decided which of these cities each particular family should have.
Jos_21:4. The first lot came out for the families of the Kohathites, and, among these, for the sons of Aaron the priest, of the Levites. They, namely, the proper priests, received thirteen cities in the territory of the tribe of Judah, Simeon, and Benjamin. Upon which Calvin remarks: “Quod non contigit fortuito eventu: quia Deus pro admirabili suo cohsilio in ea sede eos locavit, ubi statuerat templum sibi eligere.”
Jos_21:5. The other Kohathites, that is, the posterity of Izhar, Hebron, Uzziel, and, in the line of Amram, those of Moses, shared ten cities in the land of Ephraim, Dan, and Manasseh west of the Jordan.
Jos_21:6. The Gershonites received eighteen cities of Issachar, Asher, Naphtali, and Manasseh east of the Jordan.
Jos_21:7. To the Merarites were allotted twelve cities out of Reuben, Gad, and Zebulun.
c. Jos_21:9-19. The Cities of the Sons of Aaron (cities of the priests). In Jos_21:9-16 are mentioned the cities which the Aaronides received in the country of Simeon and Judah, then in Jos_21:17-19 the four cities of Benjamin. That they had so many was reasonable in view of the future increase of the posterity of Aaron.
[Keil, Bibl. Comm. Jos_2:1, pp. 155, 156, says on this topic: “This number for the cities allotted to the Levites will not appear too large if we consider, that (1) most of the cities of Canaan, to judge from the great number in so small a country, could not have been very large; (2) the Levites were not the sole occupants of these cities, but had only the necessary abodes in them for themselves, and pasture for their cattle in the vicinity, while the remaining space was for the other tribes; (3) that the twenty-three thousand male persons which the Levites numbered in the second census in the steppes of Moab, when distributed among thirty-five cities, would give to each six hundred and fifty-seven males, or about thirteen hundred male and female Levites. On the other hand, the allowance of thirteen cities to the priests has raised objections tending to the supposition that, since Aaron, in Joshua’s time, could scarcely have had so numerous a posterity from his two remaining sons as to fill two, not to speak of thirteen cities, therefore the catalogue betrays a document of a much later date (Maurer and others). But in this, not only is there ascribed to those who effected the division, the monstrous short-sightedness of assigning to the priests their abodes with reference merely to their necessity at that time, and without regard to their future increase, but also of having taken the size of the cities as much too important, and the number of the Levites as much too small. But it was not at all designed that the cities should be filled with the families of the priests. And although the poll-list of the priests then living is nowhere given, still, if we remember that Aaron died in the fortieth year of the exodus, at the age of one hundred and twenty-three years (Num_33:38), and so was already eighty-three years old when they left Egypt, it will appear that there might be now, seven years after his death, descendants of the fourth generation. But his two sons had twenty-four male offspring who founded the twenty-four classes of priests instituted by David (1 Chronicles 24.). If, then, we allow only six males respectively to each of the following generations, the third generation would already have numbered one hundred and forty-four persons, who, ranging from twenty-five to thirty-five years of age at the distribution of the land, might now have had eight hundred and sixty-four male children. Thus the total number of male persons of the priestly class might at that time have amounted to over one thousand, or to at least two hundred families.”— Tr.]
Jos_21:9. The cities were called by name, that is, they indicated them by their names, “specified them by name” (Knobel).
Jos_21:10. The subject of the principal sentence is גּוֹרָל, which must be supplied from the parenthetical explanatory sentence (“for theirs was the first lot”). The awkwardness of the construction reminds us of Jos_17:1.
Jos_21:11-12. The first city named is Hebron, here also as in Jos_15:13, and often, called the city of Arba. When this Arba is here called the father of Anok, עֲנוֹק, but elsewhere always the father of Anak (עַנָק, ’Ενάκ), the עֲנוֹק is undoubtedly a mere variety of pronunciation of the same name. The A sound easily passes over, in the German dialects also into the O sound. At Hebron the Levites received, besides the city, only מִגְרָשִׁים (from גָּרַשׁ, to drive), the “drives,” the pasture-grounds, but not the tillable land which, with the villages thereon, belonged to Caleb (Jos_14:12). Compare also in reference to the מִגְרָשִׁים, Jos_21:3, as well as Num_35:2.
Jos_21:13 repeats the sense of Jos_21:11 on account of the parenthetical remark in Jos_21:12. Libnah (Jos_15:42; Jos_10:29); Jattir (Jos_15:48); Eshtemoa (Jos_15:50); Holon (Jos_15:51); Debir (Jos_15:15; Jos_15:49; Jos_10:38); Ain (Jos_15:32); Jutta (Jos_15:55); Bethshemesh (Jos_15:10). Of the cities so far enumerated six, Hebron, Jattir, Eshtemoa, Holon, Debir, Jutta, lay on the mountain of Judah; two, Libnah and Beth-shemesh, in the lowland, to which is added one city of Simeon, Ashan in the lowland (עָשָׁן, Jos_15:42; Jos_19:7, as should be read, 1Ch_6:44 (59), instead of עַיִן.
Jos_21:17 ff. The four Levitical cities in Benjamin, Gibeon (Jos_9:3 ff; Jos_10:1 ff; Jos_18:25), Geba (Jos_18:24), Anathoth, and Almon. The two latter are wanting in the list of the cities of Benjamin, and are therefore still to be spoken of here. Anathoth (עְנָתוֹת), Jeremiah’s birth-place (Jer_1:1; Jer_29:27), whose inhabitants, however, hated him (Jer_11:21), and were therefore threatened by the indignant prophet (Jer_11:22-23), lies one hour and a quarter (Furrer one hour and seventeen minutes) northeast of Jerusalem, and is now called Anata, built “on a height rising a little above the table-land.” As traces of its antiquity, Furrer, who made a trip thither from Jerusalem (pp. 75–80), found in a house stones with jointed edges, three feet long and one and a half feet wide (p. 77). Robinson (who first recognized in Anata the ancient Anathoth, while ecclesiastical tradition had chosen for it another site, near the village of Kuryet el-Enab, about three hours from Jerusalem on the road to Ramleh, and had called it Jeremiæ) also notices ancient remains of walls, and, like Furrer, praises the prospect from this place (Rob. 2:109, 110; Furrer, p. 77). The statements of Joseph. (Ant. Jos_10:7; Jos_10:3), of the Onom., and of Jerome in the Comm. in Jeremiah 1, on the distance of Anathoth from Jerusalem have been proved correct (see von Raumer, p. 171). Almon (עַלְמוֹן, 1Ch_6:45(60) עַלֶּמֶה), now Almit (Rob. Later Bibl. Res. 287) or el-Mid, as Tobler writes it (Denkbl. p. 631, note 1), situated a little to the northeast of Anathoth. A place of ruins.
Jos_21:19. Thirteen cities in all.
d. Jos_21:20-26. The Cities of the remaining Kohathites. Of these there were ten, namely, four in Ephraim (Jos_21:22), four in Dan (Jos_21:24), two in west Manasseh Jos_21:25).
Jos_21:20-22. a. Four Cities in Ephraim,Shechem (Jos_17:7), Gezer (Jos_10:33; Jos_16:3), Kibzaim (instead of which 1Ch_6:53 (68) has יָקְמִעָם, not discovered. That Kibzaim and Jokmeam may be, as Knobel and Keil suppose, different names of the same place, is confirmed perhaps by the fact referred to by Gesenius in his Lex., that יָקמְעָם, “gathered by the people,” from r. קָמָה, and קִבְצַיִם from קָבַץ to collect, cognate with קְבוּצָה, Eze_22:20, “have a quite similar etymology.” The fourth city is Beth-horon. “Whether the upper or lower city, is not said” (Keil).
Jos_21:23-24. β. Four Cities in Dan,Eltekeh, Gibbethon (Jos_19:44), Aijalon (Jos_10:12; Jos_19:42), Gath-rimmon (Jos_19:45).
Ver 25 . γ, Two Cities in West Manasseh; Tanach (Jos_12:21; Jos_17:11). Gath-rimmon, an old mistake in copying for בּלְעָם (1Ch_6:55 [70]), that is Ibleam (Jos_17:11).
Jos_21:26. In all, ten cities.
e. Jos_21:27-33. The Cities of the Gershonites. Thirteen, again, as with the sons of Aaron (Jos_21:4; Jos_21:19), namely, two in East Manasseh (Jos_21:2), four in Issachar (Jos_21:28), four in Asher (Jos_21:30), three in Naphtali (Jos_21:32).
Jos_21:27. a. Two Cities in East Manasseh.Golan (Jos_20:8; Deu_4:43). Beesh-tera (בְּעֶשְׁתְּרָה, cont. from בֵּית־עֶשְׁתְּרָה, that is, House of Astarte; called 1Ch_6:56 (71) עַשְׁתָּרוֹת. It was plainly a city with a temple of Astarte, perhaps the Ashteroth-Karnaim mentioned in Gen_14:5 as the residence of Og, king of Bashan, the site of which cannot now be determined. In any case, we must not, as Keil and Knobel observe, think of the present Busra in the east of Hauran (as Reland does, pp. 621, 662), for this was called even from ancient times Βόσσορα, Βοσορά (1Ma_5:26; Joseph. Ant. Jos_12:8; Jos_12:3), hence as now בָּצְרָה, which the Greeks and Romans corrupted into Βόστρα (Knobel). But we must not either refer, as Knobel would, to a Bostra or Bustra on Mount Hermon, north of Banias, since the territory of the tribes did not extend so far north. Knobel, indeed, assumes this when he discovers Baal-gad in Heliopolis; which view we have attempted to disprove in Jos_11:17. The site of this Beeshterah, therefore, must be regarded as not yet ascertained. That the name Beeshtera should occur more than once, and therefore on Mount Hermon, is owing to the wide spread of the worship of Astarte through that region. So much the more difficult will it be to make out the situation of our city.
Jos_21:28-29. β. Four Cities in Issachar:Kishon (Jos_19:20), Dabareh (Jos_19:12), Jarmuth, En-gannim (Jos_19:21).
Jos_21:30-31. γ. Four Cities in Asher:Mishal (Jos_19:26), Abdon (Jos_19:28), Helkath (Jos_19:25), Rehob (Jos_19:28).
Jos_21:32. δ. Three Cities in Naphtali:Kedesh (Jos_19:37), Hammoth-dor, called Hammath in Jos_19:35, and Hammon in 1Ch_6:61 (76), Kartan (קַרתָּן, according to Keil contracted from קִרְיָתַיִם = קַרְתַּיִן, 1Ch_6:61 (76), like Dothan, 2Ki_6:13, from Dothain, Gen_37:17), not named among the cities of Naphtali. Knobel says: “Perhaps Katanah, with ruins, northeast from Safed,” in Van de Velde, Mem. p. 147.
Jos_21:33. Thirteen cities in all.
f. Jos_21:34-42. The Cities of the Merarites. They acquired twelve cities (Jos_21:40), namely, four in the tribe of Zebulun (Jos_21:34), four in the tribe of Reuben (Jos_21:36), and four in the tribe of Gad; mostly therefore in eastern Palestine.
Jos_21:34-35. a. Four Cities in Zebulun:Jokneam (Joshua 12:32; Jos_19:11), Kartah (Jos_19:15), Dimnah, perhaps = רְמוֹנָה or רִמּוֹנוֹ (Jos_19:13; 1Ch_6:62). So Knobel and others. Keil questions the identity, because in the passage quoted from the Chronicles the text is undoubtedly corrupt, since it presents not four but only two cities, Rimmono and Tabor. Nahalal (Jos_19:15). Instead of this Tabor, 1Ch_6:62.
Jos_21:36-37. β. Four Cities in Reuben:Bezer (Jos_20:8; Deu_4:43), Jahazah, Kedemoth, and Mephaath (Jos_13:18). Both verses are supported by the majority of Codd., are not wanting in the early translations, and correspond to the statements of Jos_21:7; Jos_21:40-41. When Rabbi Jacob ben Chasim omitted them in his great Rabbinic Bible of the year 1525, on the authority of the Masora, he proceeded altogether without right, cf. Knobel, p. 474; Keil, Bibl. Com., p. 155, Anm. 2; and Com. on Josh., p. 457, note; also De Rossi, Variœ Lectiones, ad h. l., and J. H. Michaelis, note to his Heb. Bibl., ed. Halle (ap. Keil, l. c.).
Jos_21:38-39. γ. Four Cities in the Tribe of Gad:Ramoth in Gilead (Jos_20:8; Jos_13:26), Mahanaim (Jos_13:26), Heshbon (Jos_13:17), Jazer (Jos_13:25).
Jos_21:40. Twelve cities in all.
Jos_21:41-42. End of the list of Levitical cities. There were forty-eight of them, as had been commanded, Num_35:6, and as is here again mentioned. Each one had its pasture-ground; עיר עִיר, city city, i.e., each city according to the manner of distributive numerals, Gesenius, Gram. § 118, 5.
g. Jos_21:42-45. Conclusion. He refers to what God had said to Joshua, Jos_1:2-6, when he directed him to take possession of the land.
Jos_21:43. Jehovah gave Israel the land which he had sworn to their fathers (Gen_12:7; Gen_15:18; Num_11:12; Num_32:11; Deu_31:21). And they possessed it, and dwelt therein. The same expression is used Jos_19:47.
Jos_21:44. And he gave them rest round about, as he likewise had sworn to their fathers (Exo_33:14; Deu_3:20; Deu_25:19). Their enemies could not stand against them, and although these were not yet entirely subjugated, as appears from Judg. i. they dared no enterprise against the Israelites while Joshua lived (Jdg_2:6 ff.). As Rahab said to the spies (Jos_2:9), a terror had fallen on the Canaanites.
Jos_21:45. The good words not one of which failed (וָפַל, fell), i.e., remained unfulfilled (Jos_23:14), are God’s promises. Comp. on this in the New Testament, 2Co_1:20, “God is in his promises truthful, and keeps them, only that we through unbelief and indifference ourselves stand in the way,” Osiander.
Footnotes:
[1][Jos_21:4. וַיִהִי לִבנֵי אַ׳, strictly: and there were for the sons of Aaron . … by the lot thirteen cities. And so through the following verses to the 7th inclusive.—Tr.]
[2][Jos_21:10. וַיהִי לִבְנֵי אַ׳, as in verse 4, properly: And there was for the sons of Aaron [sc. the lot, see exeg. note], or, there were [the cities]. The subject in any case has to be supplied, on account of the parenthesis at the end of the verse.—Tr.]
[3][Jos_21:13. Hebron the city of refuge for the slayer, and its pasture-grounds. It may be remarked, once for all, that “suburbs” in the version, should uniformly throughout the chapter be understood in the sense which we have hitherto indicated by substituting “pasture-grounds.” The “with” which precedes it should as uniformly be “and.”—Tr.]
[4][Jos_21:21. Heb. nearly as in Jos_21:13. And they gave them the city of refuge for the slayer, Shechem and its pasture-grounds, on Mount Ephraim.—Tr.]
[5][Jos_21:27. As in Jos_21:21 : The city of refuge for the slayer, Golan, in Bashan, etc.—Tr.]
[6][Jos_21:32. As in Jos_21:27.—Tr.]
[7][Jos_21:38. As in Jos_21:27; Jos_21:32.—Tr.]
[8][Jos_21:40. Heb. with broken construction: and their lot was twelve cities.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain DESIGNATION OF THE LEVITICAL CITIES, Jos_21:1-42.
DESIGNATION OF THE LEVITICAL CITIES, Jos_21:1-42.
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1. Heads of the fathers — The most venerable and influential of the three Levitical families. These applied to the same commissioners for the cities promised by Moses, (Num_35:1-5.) It is not enough that God makes special promises and provisions. The very persons to whom these promises are made will fail to receive them unless they exert themselves to secure them. Prayer is the key to God’s treasury.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. Jos_21:1-3. The Demand of the Levites
Ch. Jos_21:1-3. The Demand of the Levites
1. Then came near the heads of the fathers of the Levites] “The princes of the meynees of Leuy,” Wyclif. All the descendants of Jacob had now been provided for save the sons of Levi. The dying patriarch had spoken solemnly and sadly of this tribe, as also of that named after his second son (Gen_49:5-7),
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“Simeon and Levi are brethren;
Instruments of cruelty are in their habitations.…
I will divide them in Jacob,
And scatter them in Israel.”
Like other prophecies and promises of Scripture, his words were destined to be moulded and modified by subsequent events. How they were fulfilled in the history of Simeon we have already seen. But though they were still more literally fulfilled in the case of the children of Levi, “the curse was with them turned into a blessing.” Their zeal and fidelity were put to the proof and not found wanting on the occasion of the terrible apostasy at Horeb (Exo_32:25-29), and although they were still destined to be “divided in Jacob,” it was as the successors of the earlier priesthood of the first-born and representatives of the holiness of the people. “As the Tabernacle was the outward and visible sign of the presence among the people of their invisible King, so the Levites were to be, among the other tribes of Israel, as the royal body-guard that waited exclusively on Him” (Num_1:47-54; Num_3:5-13).
unto Eleazar the priest] The duties they had already discharged during the wanderings in the wilderness could not fail to be much modified by the settlement in the Promised Land and the establishment of the Tabernacle in a fixed locality. They themselves now needed a fixed abode, and the heads of the tribe, therefore, approached the High Priest and the distributors of the land, and requested that adequate provision might be made for their requirements.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Then came near the heads of the fathers of…
THE INHERITANCE OF THE LEVITES.
Then came near the heads of the fathers of the Levites. We are not to suppose, with Calvin, that the Levites had been overlooked. Such a supposition is little in keeping with the devout spirit of him who now directed the affairs of the Israelites, who had been minister to Moses the Levite, and had but lately been concerned with Eleazar, the high priest, in making a public recognition of that God to whose service the Levites had been specially set apart. The delay in appointing to the Levites their cities arose from the nature of the arrangement which had to be made for the Levitical cities. The prophecy which threatened (Gen_49:7) to "scatter them in Israel" was to be fulfilled for the benefit of the whole people. Instead of a portion for himself, Levi, as we have been repeatedly informed, (Jos_13:33 Jos_14:3 Jos_18:7) was to have "the Lord God of Israel for his inheritance." Since, therefore, their cities were to be assigned them within the limits of the other tribes, it was impossible to apportion them until the other tribes had been provided for. Unto Eleazar the priest. The close connection between the military and the sacerdotal power is kept up throughout the book. Warned by his one act of neglect in the case of the Gibeonites, Joshua never again appears to have neglected to have recourse to the high priest, that he might ask counsel of God for him, as had been prescribed in Num_27:21. Eleazar is placed first here, because, as the acknowledged head of the tribe, he was the proper person to prefer its request to the leader. But the whole history shows how entirely Joshua and Eleazar acted in concert. And unto Joshua the son of Nun. In a matter of ecclesiastical organisation the ecclesiastical took precedence of the civil leader. And unto the heads. The position of Joshua was that of a chief magistrate ruling by constitutional methods. The representatives of the tribes were invariably consulted in all matters of moment. Such appear to have been the original constitution of all early communities, whether Aryan or Semitic. We find it in existence among Homer"s heroes. It meets us in the early history of Germanic peoples. It took a form precisely analogous to the Jewish in the old English Witan where the chief men in Church and State took counsel with the monarch on all matters affecting the commonweal of the realm; and the remains of this aristocratic system still meet us in our own House of Lords.
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Vers. 1-45. The ecclesiastical settlement of Canaan.
Though the ecclesiastical institutions of the Christian Church differ, in some respects materially, from these of the Jewish, yet inasmuch as the law and the gospel came from the same All-wise Hand, we may naturally expect that the main principles of each will be the same. Perhaps we have insisted too much of late on the fact that the law was "done away in Christ," and too little on the qualifying truth that Christ came "not to destroy, but to fulfil it." It may be well, therefore, to consider briefly what the duties of the priests were under the old covenant. From this we may be able to infer what their duties should be under the new. The New Testament Scriptures contain some information on the point, but not so much as to render it unnecessary to seek some enlightenment from the Old. The reaction from an obedience to powers unduly chimed and unjustly used, has rendered it and the more necessary that we should recur to first principles in the matter. The hatred of what is called "sacerdotalism" has resulted on the part of the laity in general to something like an undue impatience of the just influence of ministers of religion, and this can only lead to disorder in the Christian body. We may observe, then,
(1) that the performance of the public duties of religion belonged exclusively to them, and the cases of Korah, Saul, Uzzah, and King Uzziah show how rigidly this law was to be observed. For the sacrifies of the old law we must substitute the spiritual sacrifices of prayer and praise in the congregation, the administration of the sacraments, the ordering of the, services of the sanctuary. They had
(2) to "bear the iniquity of the sanctuary (Num_18:1) which would seem to mean, in the ease of the Christian clergy, that they are bound to take upon themselves the office of public and private intercession for God"s people, just as Daniel did during the Babylonish captivity. (Dan_9:8-20) Nor is this to be confined to their own particular flocks. Who can tell the blessing to Christian society if all the ministers of religion kept up a ceaseless intercession for the sins of Christian people in general, and especially for those of their own country and Church? Again,
(3) the decision of difficult causes is referred to them as well as the judges. To claim such a right would be regarded in these days as an unbounded instance of priestly arrogance. Yet it has been claimed, not only by ecclesiastics of the Roman Church, but by Calvin and his followers, by John Knox, and by the Puritans in the reign of Elizabeth. No doubt the claims of these parties were pushed to inordinate lengths. But, on the other hand, it does not seem extravagant to believe that in a healthy state of society, the influence of those whose studies are chiefly concerned with the word of God, should be considerable in matters relating to the application of the principles of morality. Of course nothing like an absolute authority is claimed for them. All that Scripture gives them is a consultative voice, a coordinate with that of the magistrate or legislator. Such was actually the position given to the clergy in Anglo-Saxon times, and though, no doubt, the increased and increasing complexity of modern society renders special study more and more necessary for the interpretation of laws, the same rule does not hold good regarding their enactment. Lastly, the priests of the old covenant, though not formally charged with it by the law, yet (see Lev_10:11 Deu_17:9-12) became practically
(4) the interpreters of God"s revealed will. We learn this from the text, "The priests" lips should keep knowledge, and they should seek the law at his mouth". (Mal_2:7) This office, though not formally committed to the clergy under the gospel, any more than under the law, is yet at present vested in them exclusively by common consent. They are the authorised expounders of the truths of religion. Not that the people are bound to accept implicity whatever they say. For it is implied in the passage above cited and by many others, that the priests" lips did not keep knowledge, and that men sought the law at his month in vain. It is the duty of the laity to test the truth of what is delivered to them by the word of God. But, except in very rare instances, that of Origen for example, the task of the public exposition of the oracles of God has been reserved for those who have been called to the office of the ministry. In these four respects the ecclesiastical arrangements of a Christian country should correspond, it may fairly be urged, with the ecclesiastical arrangements of the promised land. On the other hand, it must not he forgotten that the whole history of Israel, from Moses downwards, shows that the civil magistrate had a large influence in ecclesiastical affairs. Not to go beyond the limits of the present book, we have instances of the exertion of such an influence in Jos_3:5, 6 4:10, 17 5:2, 8 6:6 21:1. Some additional considerations are added.
I THE LEVITES RECEIVED THEIR INHERITANCE LAST OF ALL. This self abnegation was fitting among those who were specially appointed to the service of God. So, in like manner, should the ministers of Jesus Christ, instead of grasping eagerly at power or pelf, be desirous of being "last of all and servant of all," in imitation of Him who was among His own disciples as one that serveth. It may be added in a spirit, not of boasting, but of thankfulness, that never was there a time, since the hour of the first fervour of the gospel in the days of the Apostles, when this spirit was more abundantly displayed than in our own age and country when there were so many ministers of God content to serve God in the sanctuary, without the prospect of earthly countenance or reward. Let them not murmur if men take these things as a matter of course, but look forward to the "recompense of the reward.
II PROPER PROVISION WAS MADE FOR THE SERVICE OF GOD. The Levites were carefully dispersed throughout all the tribes of Israel, not, of course, for the service of the sanctuary, which was kept up at one place only, but obviously in order to diffuse among the tribes a knowledge of and attachment to the law of God. A similar provision has been made in all Christian countries. At first, bodies of men were gathered together in the chief cities of a country, from whence the rural districts were gradually evangelised. Thence, by an extension of the principle of Levitical dispersion, came our present institution of a resident minister or ministers in every village. To this institution, more than to any other, do we owe the diffusion of Christian principles throughout the whole land. It would be the sorest of all calamities were any untoward event to overthrow it.
III PROPER PROVISION WAS MADE FOR THE MAINTENANCE OF THE CLERGY AND MINISTERS OF RELIGION. Here we may do well to quote Matthew Henry, who says, referring to the words, "The Lord commanded by the hands of Moses," and observing that the Levites based their claim, not on their own merits or services, but on the command of God: "Note, the maintenance of ministers is not an arbitrary thing, left purely to the goodwill of the people, who may let them starve if they please, but a perpetual ordinance that "those who preach the gospel should live of the gospel", (1Co_9:14) and should live comfortably." Many other passages in the New Testament enforce this truth. (e.g., 1Co_9:7 Gal_6:6) The clergy may feel a natural repugnance to enlarge upon that in which they themselves have a personal interest, and which their flocks might find in the word of God. But they should not be deterred by an over scrupulous feeling from doing their duly. They are bound to declare the whole counsel of God. And if, by an insufficient provision for God"s ministers, the cause of God is likely to suffer (and it is to be feared that such is now very often the case), if the energies which should be devoted entirely to God"s cause are dissipated in worldly anxieties, in endeavours to keep the wolf from the door, in efforts to eke out a too scanty income by other labours than those of the sanctuary, it is plainly their duty to speak out. Instead of "living of the gospel," it is to be feared that there are many clergymen and their families starving of the gospel, though they have too much self respect to let the fact be known. And while the spectacle of ecclesiastics rolling in riches and living idly and luxuriously is a hateful one, on the other hand, our present haphazard regulations, which deprive a good many estimable clergymen of the wherewithal to purchase their daily bread, and keep a good many more in anxious suspense, whether it may not one day be so with themselves, are no less an offence in the eyes of God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Unto the Levites . . . these cities.
Jos_21:1-45
Unto the Levites . . . these cities.
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Ministers liberally treated
The liberality both of God and of His people to the ministers of God is here very marvellous, in giving forty-eight cities to this one tribe of Levi, which was the least of all the tribes, yet have they the most cities given to them (Jos_21:4; Jos_21:10; Jos_21:41), because it was the Lords pleasure to have this tribe provided for in an honourable manner, seeing He Himself took upon Him to be their portion and made choice of them for His peculiar service; therefore did He deal thus bountifully with His ministers, partly to put honour upon those whom He foresaw many would be prone to despise, and partly that by this liberality they, being freed from worldly distractions, might more entirely devote themselves to Gods service and to the instruction of souls. (C. Ness.)
Ministers wisely located
God provided for the residence of His ministers in most ample extent and number, and in a way suited to the spiritual instruction and benefit of the nation. In temple service they were round about the habitation of His holiness; and yet, in their ministerial instructions, dispersed over the whole land. How exact a fulfilment of dying Jacobs prediction, and that even though mercy changed the curse into a blessing: I will divide them in Jacob and scatter them in Israel. What an important appointment! and how adapted to the communication and diffusion of Divine truth for their lips, as the messengers of the Lord of hosts, were to keep knowledge, and at their mouth the people were to seek the law! It is no common privilege, under the more exalted and distinguished dispensation of the gospel, that the ministers of salvation are not removed into a corner, but that as servants of the most high God they have their stations assigned them, as may best promote the increase and instruction of the Church. These are the stars which He holds in His right hand, and which, great in wisdom and power, He numbers and calls by their names, What holy and heavenly light and influence are they ordained to impart in their several spheres! Without them the Christian Church would soon be involved in the most degrading and destructive ignorance, and overwhelmed with the miseries of corruption and error. Who that admits the importance of their services would not yield room to them as being equally a privilege as a duty. Their residence is to be esteemed a mercy, and no intrusion. Thus it has appeared that the Lord has ever paid special regard to His ministers, and as here enjoined upon His people, in obligation the most reasonable, to provide them habitations as well as support. (W. Seaton.)
There failed not ought of any good thing which the Lord had spoken.
Divine faithfulness
I. The faithfulness of God in accomplishing his engagements toward the tribes of Israel.
II. The faithfulness of God to his church collectively in subsequent engagements.
III. The faithfulness of God in his engagements to individual believers. I believe there is no person experiencing the power of religion who has not had an increasing evidence of the faithfulness of God in verifying His promises on which He has caused him to hope. He has found--notwithstanding the dark appearances of Divine providence--he has found that sort of satisfaction which he was taught to expect from the exercise of faith and confidence in Jesus Christ and obedience to Him. He has found, in seasons of pain and difficulty, that kind of assistance on which he was taught to rely. The faithfulness of God in performing His promises at present must, however, be in a great degree obscured by the darkness of our present state; for everything is in perpetual motion. No one can understand the nature of a beautiful building in the rubbish, or, while it is actually rising, in the midst of the complicated instruments used in its erection, but we must wait till it is finished before we can form a just estimate of its beauty. And with respect to that great hope of which the possession of Canaan was but a shadow and figure--the possession of the heavenly inheritance--in a very short time every real believer will be able to put his seal to the truth of the Divine promise. Let us rejoice that we have a covenant of God, and a covenant ordered in all things and sure, which is all our salvation and all our desire. And first, by way of improvement, let us observe the propriety of remembering the way in which the Lord God hath led us. If we consider the trials and sorrows of the present life as a part of that holy dispensation, in that proportion shall we be disposed to glorify God. If we trace the hand of man in these events, this may produce disquietude; but if we could extend our view to the furthest limit, all this would frequently be matter of gratitude, and we should be enabled to give thanks to God in everything. Let us look forward to that state in which we shall have His kindness fully displayed. (R. Hall, M. A.)
The triumphant record of Gods faithfulness
Verses 43-45 are the trophy reared on the battlefield, like the lion of Marathon, which the Greeks set on its sacred soil. But the only name inscribed on this monument is Jehovahs. Other memorials of victories have borne the pompous titles of commanders who arrogated the glory to themselves; but the Bible knows of only one conqueror, and that is God. The help that is done on earth, He doeth it all Himself. The military genius and heroic constancy of Joshua, the eagerness for perilous honour that flamed, undimmed by age, in Caleb, the daring and strong arms of many a humbler private in the ranks, have their due recognition and reward; but when the history that tells of these comes to sum up the whole, and to put the philosophy of the conquest into a sentence, it has only one name to speak as cause of Israels victory. That is the true point of view from which to look at the history of the world and of the Church in the world. The difference between the miraculous conquest of Canaan and the ordinary facts of history is not that God did the one and men do the other; both are equally, though in different methods, His acts. In the field of human affairs, as in the realm of nature, God is immanent, though in the former His working is complicated by the mysterious power of mans will to set itself in antagonism to His; while yet, in manner insoluble to us, His will is supreme. The very powers which are arrayed against Him are His gift, and the issue which they finally subserve is His appointment. It does not need that we should be able to pierce to the bottom of the bottomless in order to attain and hold fast by the great conviction that there is no power but of God, and that from Him are all things and to Him are all things. (A. Maclaren, D. D.)
The Divine fidelity acknowledged
We may note, too, in these verses, the threefold repetition of the one thought, of Gods punctual and perfect fulfilment of His word. He gave unto Israel all the land which He sware to give; He gave them rest . . . according to all that He sware; there failed not ought of any good thing which the Lord had spoken. It is the joy of thankful hearts to compare the promise with the reality, to lay the one upon the other, as it were, and to declare how precisely their, outlines correspond. The finished building is exactly according to the plans drawn long before. God gives us the power of checking His work, and we are unworthy to receive His gifts if we do not take delight in marking and proclaiming how completely He has fulfilled His contract. It is no small part of Christian duty, and a still greater part of Christian blessedness, to do this. Many a fulfilment passes unnoticed, and many a joy, which might be sacred and sweet as a token of love from His own hand, remains common and unhallowed, because we fail to see that it is a fulfilled promise. The eye that is trained to watch for Gods being as good as His word will never have long to wait for proofs that He is. Whoso is wise, and will observe these things, even he shall understand the lovingkindness of the Lord. And to such an one faith will become easier, being sustained by experience; and a present thus manifestly studded with indications of Gods faithfulness will merge into a future still fuller of these. For it does not need that we should wait for the end of the war to have many a token that His every word is true. The struggling soldier can say, No good thing has failed of all that the Lord has spoken. We look, indeed, for completer fulfilment when the fighting is done; but there are brooks by the way for the warriors in the thick of the fight, of which they drink, and, refreshed, lift up the head. We need not postpone this glad acknowledgment till we can look back and down from the land of peace on the completed campaign, but may rear this trophy on many a field, whilst still we look for another conflict to-morrow. (A. Maclaren, D. D.)
The Supreme Worker
We read that on a pyramid in Egypt the name and sounding titles of the king in whose reign it was erected were blazoned on the plaster facing, but beneath that transitory inscription the name of the architect was hewn, imperishable, in the granite, and stood out when the plaster dropped away. So, when all the short-lived records which ascribe the events of the Churchs progress to her great men have perished, the one name of the true Builder will shine out, and to the name of Jesus every knee shall bow. Let us not rely on our own skill, courage, talents, orthodoxy, or methods, nor try to build tabernacles for the witnessing servants beside the central one for the supreme Lord, but ever seek to deepen our conviction that Christ, and Christ only, gives all their powers to all, and that to Him, and Him only, is all victory to be ascribed. It is an elementary and simple truth; but if we really lived in its power we should go into the battle with more confidence, and come out of it with less self-gratulation. (A. Maclaren, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain CHAPTER XXVIII. THE INHERITANCE OF THE LEVITES. Jos_21:1-42.
CHAPTER XXVIII. THE INHERITANCE OF THE LEVITES. Jos_21:1-42.
ONCE and again we have found reference made to the fact that Levites received no territorial inheritance among their brethren (Jos_13:14, Jos_13:33; Jos_14:3-4). They had a higher privilege: the Lord was their inheritance. In the present chapter we have an elaborate account of the arrangements for their settlement; it will therefore be suitable here to rehearse their history, and ascertain the relation they now stood in to the rest of the tribes.
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In the days of the patriarchs and during the sojourn in Egypt there were no official priests. Each head of a house discharged the duties of the priesthood in patriarchal times, and a similar arrangement prevailed during the residence in Egypt. The whole nation was holy; in this sense it was a nation of priests; all were set apart for the service of God. By-and-by it pleased God to select a portion of the nation specially for His service, to establish, as it were, a holy of holies within the consecrated nation. The first intimation of this was given on that awful occasion when the firstborn of the Egyptians was slain. In token of His mercy in sparing Israel on that night, all the firstborn of Israel, both of man and beast, were specially consecrated to the Lord. The animals were to be offered in sacrifice, except in the case of some, such as the ass, not suited for sacrifice; these were to be redeemed by the sacrifice of another animal. Afterwards a similar arrangement was made with reference to the firstborn of men, the tribe of Levi being substituted for them (see Num_3:12). But this arrangement was not made till after the tribe of Levi had shown, by a special act of service, that they were fitted for this honour.
Certainly we should not have thought beforehand that the descendants of Levi would be the specially sacred tribe. Levi himself comes before us in the patriarchal history in no attractive light. He and Simeon were associated together in that massacre of the Shechemites, which we can never read of without horror (Gen_34:25). Levi was likewise an accomplice with his brethren in the lamentable tragedy of Joseph. And as nothing better is recorded of him, we are apt to think of him as through life the same. But this were hardly fair. Why should not Levi have shared in that softening influence which undoubtedly came on the other brethren? Why may he not have become a true man of God, and transmitted to his tribe the memory and the example of a holy character? Certain it is that we find among his descendants in Egypt some very noble specimens of godliness. The mother of Moses, a daughter of the house of Levi, is a woman of incomparable faith. Moses, her son, is emphatically "the man of God." Aaron, his brother, moved by a Divine influence, goes to the wilderness to find him when the very crisis of oppression seems to indicate that God's time for the deliverance of Israel is drawing nigh. Miriam, his sister, though far from faultless, piously watched his bulrush-cradle, and afterwards led the choir whose praises rose to God in a great volume of thanksgiving after crossing the sea.
The first honour conferred on Levi in connection with religious service was the appointment of Aaron and his sons to the special service of the priesthood (Exod. 28; Num_18:1). This did not necessarily involve any spiritual distinction for the whole tribe of which Aaron was a member, nor was that distinction conferred at that time. It was after the affair of the golden calf that the tribe of Levi received this honour. For when Moses, in his holy zeal against that scandal, called upon all who were on the Lord's side to come to him, ''all the sons of Levi gathered themselves unto him" (Exo_32:26). This seems to imply that that tribe alone held itself aloof from the atrocious idolatry into which even Aaron had been drawn. And apparently it was in connection with this high act of service that Levi was selected as the sacred tribe, and in due time formally substituted for the firstborn in every family (Num_3:12, sqq. Num_8:6 sqq. Num_18:2 sqq.) From this time the tribe of Levi stood to God in a relation of peculiar honour and sacredness, and had duties assigned to them in harmony with this eminent position.
The tribe of Levi consisted of three main branches, corresponding to Levi's three sons - Kohath, Gershon, and Merari. The Kohathites, though apparently not the oldest (see Num_3:17) were the most distinguished, Moses and Aaron being of that branch. As Levites, the Kohathites had charge of the ark and its sacred furniture, guarding it at all times, and carrying it from place to place during the journeys of the wilderness. The Gershonites had charge of the tabernacle, with its cords, curtains, and coverings. The sons of Merari had charge of the more solid parts of the tabernacle, "its boards and bars, its pillars and its pins, and all the vessels thereof." Korah, the leader of the rebellion against Moses and Aaron, was, like them, of the family of Kohath, and the object of his rebellion was to punish what he considered the presumption of the two brothers in giving to Aaron the special honours of a priesthood which, in former days, had belonged alike to all the congregation (Num_16:3). We are accustomed to think that the supernatural proofs of the Divine commission to Moses were so overwhelming that it would have been out of the question for any man to challenge them. But many things show that, though we might have thought opposition to Moses impossible, it prevailed to a great extent. The making of the golden calf, the report of the spies and the commotion that followed, the rebellion of Korah, and many other things, prove that the prevalent spirit was usually that of unbelier and rebellion, and that it was only after many signal miracles and signal judgments that Moses was enabled at last to exercise an unchallenged authority. The rationalist idea, that it was enthusiasm for Moses that led the people to follow him out of Egypt, and endure all the hardships of the wilderness, and that there is nothing more in the Exodus than the story of an Eastern nation leaving one country under a trusted leader to settle in another, is one to which the whole tenor of the history offers unqualified contradiction. And not the least valid ground of opposition is the bitter, deadly spirit in which attempts to frustrate Moses were so often made.
Many of the duties of the Levites as detailed in the Pentateuch were duties for the wilderness. After the settlement in Canaan, and the establishment of the tabernacle at Shiloh, these duties would undergo a change. The Levites were not all needed to be about the tabernacle. The Gibeonites indeed had been retained as ''hewers of wood and drawers of water for the congregation and for the altar of the Lord," so that the more laborious part of the work at Shiloh would be done by them. If the Levites had clustered like a swarm of bees around the sacred establishment, loss would have been sustained alike by themselves and by the people. It was desirable, in accordance with the great law of distribution already referred to, that they should be dispersed over the whole country. The men that stood nearest to God, and who were a standing testimony to the superiority of the spiritual over the secular, who were Divine witnesses, indeed, to the higher part of man's nature, as well as to God's preeminent claims, must have failed egregiously of their mission had they been confined to a single city or to the territory of a single tribe. Jacob had foretold both of Simeon and Levi that they would be "divided in Jacob and scattered in Israel." In the case of Levi, the scattering was overruled for good. Designed to point God-wards and heavenwards, the mission of Levi was to remind the people over the whole country that they were not mere earth-worms, created to grub and burrow in the ground, but beings with a nobler destiny, whose highest honour it was to be in communion with God.
The functions of the Levites throughout the country seem to have differed somewhat in successive periods of their history. Here, as in other matters, there was doubtless some development, according as new wants appeared in the spiritual condition of the people, and consequently new obligations for the Levites to fulfil.
When the people fell under special temptations to idolatry, it would naturally fall to the Levites, in connection with the priesthood, to warn them against these temptations, and strive to keep them faithful to their God. But it does not appear that even the Levites could be trusted to continue faithful. It is a sad and singular fact that a grandson of Moses was one of the first to go astray. The Authorized Version, indeed, says that the young man who became a priest to the Danites when they set up a graven image in the city of Dan, was Jonathan, the son of Gershom, the son of Manasseh (Jdg_18:30). But the Revised Version, not without authority, calls him Jonathan, the son of Gershom, the son of Moses. Here we have a glimpse of two remarkable facts: in the first place, that a grandson of Moses, a Levite, was located in so confined a place that he had to leave it in search of another, ''to sojourn where he could find a place" - so entirely had Moses abstained from steps to secure superior provision for his own family; and, in the second place, that even with his remarkable advantages and relations, this Jonathan, in defiance of the law, was tempted to assume an office of priesthood, and to discharge that office at the shrine of a graven image. We are far indeed from the truth when we suppose that the whole nation of Israel submitted to the law of Moses from the beginning with absolute loyalty, or when we accept the prevalent practice among them at any one period as undoubted evidence of what was then the law.
But let us now turn our attention to the distribution of the Levites as it was planned. We say deliberately "as it was planned," because there is every reason to believe that the plan was not effectually carried out. In no case does there seem to have been such a failure of official arrangements as in the case of Levi. And the reason is not difficult to find. Few of the cities allotted to them were free of Canaanites at the time. To get actual possession of the cities they must have dispossessed the remaining Canaanites. But, scattered as they were, this was peculiarly difficult. And the other tribes seem to have been in no humour to help them. Hence it is that in the early period of the Judges we find Levites wandering here and there seeking for a settlement, and glad of any occupation they could find (Jdg_18:7; Jdg_19:1).
The provision made by Joshua for the Levites was that out of all the other tribes, forty-eight cities with their suburbs, including the six cities of refuge, were allotted to them. It is necessary for us here to call to mind how much Canaan, like other Eastern countries and some countries not Eastern, was a land of towns and villages. Cottages and country-houses standing by themselves were hardly known. A house in its own grounds - "a lodge in a garden of cucumbers " - might shelter a man for a time, but could not be his permanent home. The country was too liable to hostile raids for its inhabitants to dwell thus unprotected. Most of the people had their homes in the towns and villages with which their fields were connected. In consequence of this each town had a circuit of land around it, which always fell to the conquerors when the town was taken. And it is this fact that sometimes makes the boundaries of the tribes so difficult to follow, because these boundaries had to embrace all the lands connected with the cities which they embraced. If it be asked, Did the Levites receive as part of their inheritance all the lands adjacent to their cities, the answer is, No. For in that case the only difference between them and the other tribes would have been that the Levites had forty-eight little territories instead of one large possession, and there would have been no ground for the distinction so emphatically made that "the Lord was their inheritance," or ''the sacrifices of the Lord made by fire."
The cities given to the Levites, even when cleared of Canaanites, were not possessed by Levites alone. We may gather the normal state of affairs from what is said regarding Hebron and Caleb. Hebron was a Levitical city, a city of the priests, a city of refuge; they gave to the Kohathites the city, with the suburbs thereof roundabout; "but the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession " (Jos_21:11-12). What are called "suburbs," or, as some prefer to render, "cattledrives," extended for two thousand cubits round about the city on every side (Num_35:5), and were used only for pasture. It behooved the Levites to have cattle of some kind to supply them with their food, the main part of which, besides fruit, was milk and its produce. But, beyond this, the Levites were not entangled with the business of husbandry. They were left free for more spiritual service. It was their part to raise the souls of the people above the level of earth, and, like the angel in the "Pilgrim's Progress," call on those who might otherwise have worshipped the mud-rake to lift up their eyes to the crown of glory, and accept the heavenly gift.
In fact, the whole function of the Levites, ideally at least, was as Moses sung: -
"And of Levi he said, Let thy Urim and thy Thummim be with thy godly one, Whom thou didst prove at Massah,
With whom thou didst strive at the waters of Meribah;
Who said of his father, and of his mother, I have not seen him;
Neither did he acknowledge his brethren,
Nor knew his own children:
For they have observed Thy word,
And kept Thy covenant.
They shall teach Jacob Thy judgments,
Aitd Israel Thy law:
They shall put incense before Thee,
And whole burnt offering upon Thine altar.
Bless, Lord, his substance,
And accept the work of his hands:
Smite through the loins of them that rise up against him,
And of them that hate him, that they rise not again."
Deu_33:8-11 (R.V.).
But to come now to the division itself. The Kohathites, or leading family, had no fewer than thirteen cities in the tribes of Judah, Benjamin, and Simeon, and ten more in Ephraim, Dan, and Manasseh. The thirteen in Judah, Benjamin, and Simeon were for the priests; the other ten were for the other branches of the Kohathites. At first the priests, strictly so called, could not occupy them all. But, as the history advances, the priests become more and more prominent, while the Levites as such seem to hold a less and less conspicuous place. In the Psalms, for example, we sometimes find the house of Levi left out when all classes of worshippers are called on to praise the Lord. In the 135th Psalm all are included: -
"O house of Israel, bless ye the Lord: O house of Aaron, bless ye the Lord: O house of Levi, bless ye the Lord: Ye that fear the Lord, bless ye the Lord."
But in the 15th the Levites are left out: -
"O Israel, trust thou in the Lord: He is their help and their shield. O house of Aaron, trust ye in the Lord: He is their help and their shield.
Ye that fear the Lord, trust in the Lord: He is their help and their shield."
And in the 18th: -
"Let Israel now say That His mercy endureth for ever. Let the house of Aaron now say That His mercy endureth for ever. Let them now that fear the Lord say That His mercy endureth for ever."
There is this to be said for the region where the priests, the house of Aaron, had their cities, viz., the tribe of Judah, that it maintained its integrity longest of any; nor did it thoroughly succumb to idolatry till the dark days of Manasseh, one of its later kings. But, on the other hand, in New Testament times, Judaea was the most bigoted part of the country, and the most bitterly opposed to our Lord. And the explanation is, that the true spirit of Divine service had utterly evaporated from among the priesthood, and the miserable spirit of formalism had come in. The living sap of the institution had been turned into stone, and the plant of renown of early days had become a stony fossil. So true is it that the best institutions, when perverted from their true end, become the sources of greatest evil, and the highest gifts of heaven, when seized by the devil and turned to his purposes, become the most efficient instruments of hell.
The other portions of the family of Kohath were distributed in ten cities over the central part of Western Palestine. Some of them were important centres of influence, such as Bethhoron, Shechem, and Taanach. But the influence of the Levites for good seems to have been feeble in this region, for it was here that Jeroboam reigned, and here that Ahab and Jezebel all but obliterated the worship of Jehovah.
It is commonly believed that Samuel was a member of the tribe of Levi, although there is some confusion in the genealogy as given in 1Ch_6:28; 1Ch_6:34; yet Ramathaim Zophim, his father's place of abode, was not one of the Levitical cities. And Samuel's influence was exerted more on the southern than the central district; for, after the destruction of Shiloh, Mizpeh appears to have been his ordinary residence (1Sa_7:6), and afterwards Ramah (1Sa_7:17). It would indeed be a pleasant thought that the inefficiency of the Kohathites as a whole was in some measure redeemed by the incomparable service of Samuel. If Samuel was a Levite, he was a noble instance of what may be done by one zealous and consecrated man, amid the all but universal defection of his official brethren.
Ramathaim and Ramah are used interchangeably (1Sa_1:1; 1Sa_1:19; 1Sa_2:11).
The Gershonites were placed in cities in eastern Manasseh, Issachar, Asher, and Naphtali; while the Merarites were in Zebulun, and in the transjordanic tribes of Gad and Reuben. They thus garrisoned the northern and eastern districts. Those placed in the north ought to have been barriers against the gross idolatry of Tyre and Sidon, and those in the east, besides resisting the idolatry of the desert tribes, should have held back that of Damascus and Syria. But there is very little to show that the Levites as a whole rose to the dignity of their mission in these regions, or that they formed a very efficient barrier against the idolatry and corruption which they were designed to meet. No doubt they did much to train the people to the outward observance of the law. They would call them to the celebration of the great annual festivals, and of the new moons and other observances that had to be locally celebrated. They would look after cases of ceremonial defilement, and no doubt they would be careful to enjoin payment of the tithes to which they had a claim. They would do their best to maintain the external distinctions in religion, by which the nation was separated from its neighbours. But, except in rare cases, they do not appear to have been spiritually earnest, nor to have done much of that service which Samuel did in the southern part of the country. Externalism and formalism seem to have been their most frequent characteristics; and externalism and formalism are poor weapons when the enemy cometh in like a flood.
And, whatever may have been the usual life and work of the Levites over the country, they never seem to have realized the glory of the distinction divinely accorded to them - ''The Lord is their inheritance." Few, indeed, in any age or country have come to know what is meant by having God for their portion. Unbelief can never grasp that there is a life in God - a real life, so full of enjoyment that all other happiness may be dispensed with; a real property, so rich in every blessing, that the goods and chattels of this world are mere shadows in comparison. Yet that there have been men profoundly impressed by these convictions, in all ages and in many lands, amid prevailing ungodliness, cannot be denied. How otherwise is such a life as that of St. Bernard or that of St. Francis to be accounted for? Or that of St. Columba and the missionaries of lona? Or, to go farther back, that of St. Paul? There is a magic virtue, or rather a Divine power, in real consecration. "Them that honour Me, I will honour." It is the want of such men that makes our churches feeble. It is our mixing up our own interests with the interests of God's kingdom and refusing to leave self out of view while we profess to give ourselves wholly to God, that explains the slowness of our progress. If the Levites had all been consecrated men, idolatry and its great brood of corruptions would never have spread over the land of Israel. If all Christian ministers were like their Master, Christianity would spread like wildfire, and in a very little time the light of salvation would brighten the globe.
Note. - In this chapter we have accepted the statements of the Pentateuch regarding the Levites as they stand. We readily own that there are difficulties not a few connected with the received view. The modern critical theory that maintains that the Levitical order was a much later institution would no doubt remove many of these difficulties, but only by creating other difficulties far more serious. Besides, the hypothesis of Wellhausen that the tribe of Levi was destroyed with Simeon at the invasion of Canaan - having no foundation to rest on, except the assumption that the prophecy ascribed to Jacob was written at a later date - is ludicrously inadequate to sustain the structure made to rest on it. Nor is it conceivable that, after the captivity, the priests should have been able to make the people believe a totally different account of the history of one of the tribes from that which had previously been received. It is likewise incredible that the Levites should have been "annihilated " or "extinguished " in the days of Joshua, without a single allusion in the history to so terrible a fact. How inconsistent with the concern expressed when the tribe of Benjamin was in danger of extinction (Jdg_21:17). The loss of a tribe was like the loss of a limb; it would have marred essentially the symmetry of the nation.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Jos_21:1. The heads of the fathers] On this phrase,…
THE CITIES FOR THE PRIESTS AND LEVITES
CRITICAL NOTES.—
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Jos_21:1. The heads of the fathers] On this phrase, cf. note on chap. Jos_14:1. The fathers of the tribe of Levi were Gershon, Kohath, and Merari (Gen_46:11; Exo_6:16). From the Kohathites sprang the priestly family of Aaron. Hence the order of precedence was not the apparent order of birth. In the duties of the Levitical service the Kohathites stood first, the Gershonites next, and the Merarites last. This is also the order in which the lots were drawn for the three branches of the tribe.
Jos_21:4-8. And the lot came out for the families, etc.] These five verses give a short summary of the distribution, shewing the tribes among which each branch of the Levites settled, and the number of the cities apportioned to each. The Aaronites had thirteen cities, the rest of the Kohathites ten cities, the Gershonites thirteen cities, and the Merarites twelve cities. The remainder of the chapter records the details of the distribution. Most of the cities given to the Levites have already been noticed in the distribution made of them to the tribes.
Jos_21:5. The rest of the children of Kohath] These were the descendants of Amram through Moses, and the entire posterity of Izehar, Hebron, and Uzziel (Exo_6:18; Num_3:19).
Jos_21:12. Gave they to Caleb] “If the fields, belonging to the Levites, were thus left in the hands of the tribe, by whom the city had been given up, the Levites cannot have been the sole inhabitants of these cities. For, if they were, where can the Israelites have lived, by whom the land was cultivated! We must certainly assume that the Levites only received as many houses in the cities assigned them, as their numerical strength required, and that it was these which remained in their hands as an inalienable possession. At least, there were in the cities as many other inhabitants as were necessary to cultivate the soil. Moreover, the law (Lev_25:32-34) which prohibited the perpetual alienation of the houses of the Levites, and the sale of the pasture land belonging to their cities, in addition to its provision that, if sold, the houses should revert to the Levites in the year of Jubilee, presupposed that there would be other Israelites besides the Levites living in the Levitical cities. At the same time it proves that the Levites held the houses allotted to them, not merely as usufructuarii, but as owners and landlords in full possession.” [Keil.]
Jos_21:15. Holon] In 1Ch_6:58, called Hilen. It has not been identified.
Jos_21:16. Ain] Given as “Ashan” in the list of priests’ cities in 1Ch_6:59. Keil thinks that the latter passage probably contains the correct reading. This seems very doubtful. Just as the Holon of Jos_15:51; Jos_21:15, is in the text in Chronicles altered to Hilen, so Ain appears to have been changed to Ashan. Ain and Ashan are more than once mentioned in the same verse as distinct and separata cities (chap. Jos_19:7; 1Ch_4:32), situated near to each other, and belonging to Simeon.
Jos_21:18. Anathoth] Conspicuous in later history as the birthplace of Jeremiah (Jer_1:1, etc.). It was also the native town of Abiezer, one of David’s captains (2Sa_23:27). It was to Anathoth that Solomon banished Abiathar the priest, after the death of David (1Ki_2:26). Robinson identified it with Anâta, a small village about four miles N.N.E. of Jerusalem. Almon] In 1Ch_6:60, called Alemeth. Thought by Robinson to be Almit, near Anathoth, on the north-east.
Jos_21:22. Kibzaim] Called also Jokmeam in 1Ch_6:68. The very similar meaning of the words Kibzaim and Jokmeam favours the idea that they were two names for the same place.
Jos_21:24. Aijalon] The Ajalon of chap. Jos_10:12; Jos_19:42.
Jos_21:25. Tanach] Called Taanach in chap. Jos_12:21, Jos_17:11. Gath-Rimmon] “Instead of Gath-Rimmon, we find, in 1Ch_6:70, Bileam, another form of Jibleam (chap. Jos_17:11). This reading in the Chronicles is evidently the correct one, and Gath-Rimmon has most probably crept into the text here, through an oversight, out of the preceding verse, although, from the frequent occurrence of this name in connection with different places, it is certainly possible that Gath-Rimmon in the half-tribe of Manasseh may have been another name for the city of Jibleam.” [Keil.]
Jos_21:27. Beesh-terah] Meaning, “the house” or “temple of Astarte,” and hence, in 1Ch_6:70, called by the name of Ashtaroth. The name Ashtaroth is also given in chap. Jos_12:4, where the city is spoken of as containing a residence of Og, King of Bashan. Cf. also chap. Jos_13:12, Gen_14:5.
Jos_21:28. Dabareh] In chap. Jos_19:12, Daberath.
Jos_21:29. Jarmuth] In chap. Jos_19:21, Remeth.
Jos_21:30. Abdon] Probably the place called Hebron in chap. Jos_19:28. “The name Abdon is found in twenty MSS., Jos_19:28, instead of the common reading Hebron.” [Gesen.]
Jos_21:32. Kartan] According to Keil, the word is a contraction of Kirjathaim, named in 1Ch_6:76. Kartan is not mentioned among the cities of Naphtali, chap. Jos_19:35-38.
Jos_21:34-35. Kartah … Dimnah] Neither is known, and the names do not occur elsewhere, unless the former be the Kattath of chap. Jos_19:15.
Jos_21:36-37. And out of the tribe of Reuben, etc.] These two verses, at one time omitted on the authority of the Masora, are now almost universally received as genuine, and as necessary to the harmony of the text with itself.
Jos_21:42. With their suburbs round about them] An allusion to the pasture land set apart for the maintenance of the cattle of the Levites (Num_35:2-5). At the close of this verse, a clause of fourteen lines is added by the LXX, taken partly from chap. Jos_19:49-50, and partly, says Keil, from a Jewish legend.
OUTLINES AND COMMENTS ON THE PARAGRAPHS
Jos_21:1-8.—THE INHERITANCE OF THE PRIESTS AND LEVITES.
This plea of the Levitical families was necessarily deferred till the tribes had received their respective lots. The estate of each tribe had to be determined before these assignments from each estate could be made. No tribe could give cities to the Levites till they knew what cities they had to give. The plea of the Levites was founded on the command of the Lord. There are no people in the whole community who may not find some good words of God to turn into prayer. God has words for all people. He overlooks none. None is so poor that he may not find some promise to render into a petition.
I. The Lord’s confirmation of words that were past. Nearly two centuries and a half before this, a dying patriarch had prophesied of Simeon and Levi: “I will divide them in Jacob, and scatter them in Israel” (Gen_49:7). To some extent this prediction had already been fulfilled in respect to Simeon; they were divided in the territory of Judah. Here, Levi is scattered throughout the entire land. God fulfils His words
(1) imperceptibly,
(2) patiently,
(3) surely. Possibly ere ever the people had thought on what was being done, the ancient utterance of Jacob had become an accomplished fact.
II. The Lord’s anticipation of wants that were to come. “The children of Aaron the priest had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.” Jerusalem, or Jebus, was at this time in the hands of the Canaanites. The ark was at Shiloh. But Jerusalem was to be the place of the future temple. It was at Jerusalem that the great religious centre of the land was presently to be founded, though as yet no sign of this had been given. How important that the priests should be near Jerusalem! God anticipates this, and so orders the lots that the priests’ cities are immediately around the future city of the Lord; while the Kohathites, whose duties were next in importance to those of the priests, are placed next to the priests geographically. Who can refuse to see the discerning eye and provident hand of Jehovah in this significant arrangement?
III. The Lord’s cultivation of the spiritual through the secular. Here are geography and religion hand in hand. The spiritual teachers of the people are scattered among the people. The chief religious authorities are grouped around the future centre of religion. Nothing is too lowly for the care of God. Everything that tends to the welfare of a human soul takes on in that measure so much of the soul’s own importance. Men label things secular, and then treat them as spiritually insignificant; God looks at the very placing of a man’s dwelling in the light of so much help or hindrance to the finding of his eternal home.
Jos_21:13-19.—THE NUMBER OF CITIES ASSIGNED TO THE PRIESTS.
“Bertholdt and Maurer suppose this chapter to be a distinct document, drawn up at a later period. Their arguments are founded partly upon a fancied, but not actual, discrepancy between Jos_21:11 seq. and chap. Jos_14:13 seq. (compared with chap. Jos_15:18), partly upon the assumption that Caleb did not receive his inheritance till after the death of Joshua, and in part on the impossibility of the increase in the posterity of Aaron’s two sons having been sufficiently large for them to fill two cities during the lifetime of Joshua, to say nothing of thirteen (1Ch_24:2). But this supposes the distributors to have been so shortsighted, that they only selected dwelling-places to meet the wants of the priestly families at that time, and made no allowance for subsequent increase. Moreover, the size of the cities is exaggerated, and the estimate of the number of the priests much too low. It is true that the number is not stated anywhere; but if we take into account that, on the departure of the Israelites from Egypt, Aaron was eighty-three years old, for he died in the fortieth year of the journey, and his age was then 123 (Num_33:38), we shall see that the fifth generation of his descendants might have been living at the time when the land was distributed, which was seven years after his death. Moreover, his two sons had together twenty-four male children, who were the ancestors of the twenty-four priestly ranks organised by David (1 Chronicles 24.), and if we suppose each of these to have been the father of only six sons, in the third generation the sons of Aaron would have amounted to 144. On the same scale there would be 864 male descendants in the fourth generation, and in the fifth 5184. And even if the fifth generation still consisted of infants, there might easily be 975 families in existence, and thus in every city there could well be seventy-five families of priestly rank, or about 750 inhabitants, since the majority of the third, and even a small portion of the second, generation would be still alive, as well as the fourth and their children; for Eleazar, the head of the first, was not yet dead. And besides this, very few of the cities of Canaan can have been at that time of any magnitude, as we may infer from the fact that there were so many of them; and therefore, as the Levites were not the only inhabitants of their cities, but were associated with such of the other tribes as owned the land in the neighbourhood (cf. Jos_21:12), the number of cities assigned to the priests does not appear too great; much less will it appear so, when we remember that from the very first, several of these cities remained in the possession of the Canaanites, and were only wrested from them after a severe struggle, at a subsequent period. From all this, then, it is evident that there is no ground for disputing the antiquity of this account; which, in fact, cannot belong to a later period; for if it did, Nob would not be omitted, as that was a Levitical city in the reign of Saul (1Sa_22:19).”—[Keil.]
Jos_21:43-45.—THE GOOD THINGS WHICH THE LORD HATH SPOKEN.
I. The good things of the Lord spoken unto the fathers. The completed works of God are not aimless works, finished as best they can be. Every body that the Lord makes is a clothed skeleton. The features are wonderful, and the visible form beautiful; but the hidden plan and structure of the body, with all its tendons and muscles, and nerves and arteries, is more wonderful and beautiful still. The words which had been spoken to the fathers were God’s outlined plan of the body which He intended to create.
1. The words of the Lord were words of long standing. They had been spoken long before (Gen_12:7). God’s way is one of patience. God’s words to men, He works out through men. God works out His words by natural processes. Such processes are much slower than many would fain believe. It is only children who would look for seed-time and harvest in the same week, and Jehovah would train, not children, but men.
2. The words of the Lord were never forgotten. The years were very many, but Divine regard to the things which had been said was very constant (cf Gen_15:18; Gen_26:4; Exo_23:31, etc.). Either by direct or indirect words, God was continually reminding His people throughout these intervening centuries that His good words were ever in His remembrance. Divine patience has nothing of heedlessness.
3. The words of the Lord were very comprehensive, and yet full of detail. There were absolute words, promising the land, as a whole, in strong and unhesitating terms. There were also words which indicated the very position that the tribes were to occupy, and which described the character of their inheritance. The word of the Lord is very bold. God shews men things to come with as much exactness as men can shew things that have been. God’s prophecies are among the world’s most truthful histories.
II. The good things of the Lord fulfilled unto the children.
1. The fulfilment was delayed through sin. The forty years in the wilderness. Even these may be only a part of the delay which God saw to be necessary on account of human weakness and wickedness.
2. The fulfilment was accomplished notwithstanding sin. God absolutely performed His good words. “There stood not a man of all their enemies before them.” None of the Canaanites dared to meet the Israelites in arms. God overcomes even our iniquities.
3. Sin made the fulfilment less perfect than it might have been. Many of the cities were still held by the Canaanites. This was because of the fear and unbelief and slothfulness of the Israelites (cf. on chap. Jos_16:10; Jos_17:12-13; Jos_18:3). For all this, no good word of God had failed. The promise was that the Canaanites should be driven out gradually (Exo_23:30), and that if the Israelites did not persist in driving them out, till all were gone, those that remained should be as “pricks in their eyes, and thorns in their sides” (Num_33:55). These conditions had not been forgotten (chap. Jos_23:11-14). Thus, this is no heedless exaggeration, as Maurer recklessly asserted. On God’s part, every good thing had been made to come to pass.
III. The good things of the Lord fulfilled to some men, and thus becoming the heritage of all men. The moral effect of these predictions, and their scrupulous fulfilment, no one can calculate. Sceptical critics have spent their small animosities on the records in vain. The influence on contemporary nations must have been great. The influence on the generations of men who followed is past finding out. It is to-day as marvellous as ever. An old couplet ascribed to James
1. tells us—
“Crowns have their compass, length of days their date,
Triumphs their tomb, felicities their fate.”
So all the outward circumstances of this ancient heritage have changed. The pageantry of the old Judæan royalty was limited; the days of the national glory have spent themselves, long since; every victory won on these ancient battlefields has found its grave; and the joy and glory of this ancient people have alike passed away. On all that is outward, the “Ichabod,” expressive of the national decadence, has long been written. But the good things of the Lord, thus fulfilled to this departed people, are as good as ever. The real inheritance of God’s fulfilled word came not so much to a few Israelites as to men; it was not nearly so much a thing of acres and cities and houses, as of reverence and faith and prayer and love, through many generations. This part of the inheritance, also, was one of the good things of which the Lord had spoken when He said repeatedly, “In thy seed shall all the nations of the earth be blessed.”
Jos_21:44.—GOD’S GREAT GIFT OF REST.
I. Rest as the necessity of men.
II. Rest as the gift of the Lord.
III. Rest as becoming complete only through faith and labour.
Jos_21:45.—THE UNFAILING WORDS OF THE LORD.
I. The unfailing words of the Lord in contrast with the failing words of men. Man’s words fail
(1) because of thoughtlessness in utterance,
(2) by reason of fickleness of regard,
(3) and through feebleness in execution. The Lord’s words are ever glorious, like the unfading stars of the firmament: “For that He is strong in power, not one faileth.” Man’s words are in many ways, and for various reasons, a fruitful source of shame.
II. The words of the Lord on “good things” in contrast with the Lord’s words on “evil things.” Divine words not only stand in contrast with words that are human, but with themselves. God never allows words to fail which tell of blessing and prosperity; it is only of things which bring to men suffering and loss that we ever find it written, “God repented of the evil that He said He would do unto them, and He did it not” (Jon_3:10; cf. also Deu_32:36; Jer_18:10; Amo_7:3; Amo_7:6). Words like these are never written of God’s “good things.” He who speaks to men from above is slow to anger and swift to bless.
Jos_21:45.—RETROSPECT.
I. The retrospect of the godly.
1. Provoking admiration of God. (a) Great purposes. (b) Glorious promises. (c) Patient working.
2. Awakening praise to God. Admiration should not be silent. It should resolve itself into speech. The rapt admiration of the silent beholder is good for the individual; the praise when spoken, or written, helps men.
II. The retrospect of the ungodly. While the Israelites were looking back on the way in which Jehovah had led them, the Canaanites must have been very similarly engaged. The God of the Israelites, who had warned them through Ham and Canaan, their fathers, who had punished them at Sodom, and given them occasion for repentance in many solemn rumours of their coming overthrow, had spoken to these idolaters also. And here, too, not one thing had failed. A few short years before, and the Canaanites were in untroubled possession of the land. Now a few survivors looked out with awe from some of the fortified cities upon the graves of their comrades and the ruins of their nation. How did the retrospect affect these? It seems to have brought no penitence, and thus could work no praise. The surviving idolaters presently tempted the Israelites to idolatry. The retrospect of the godless man can only lead to true happiness and praise as it begins in sincere repentance.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Assignment of Forty-eight Cities to the Levites
The Assignment of Forty-eight Cities to the Levites
2. The injunction to Moses was given in the plains of Moab, and is recorded in Num_35:2-5.
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3-8. Number and localities of the cities distributed to each of the families of Levi.
9-42. Detailed specification of the cities:—Cities of the Aaronites (Priests) in Judah and Benjamin (9-19); of the Kohathites in Ephraim, Dan, and W. Manasseh (20-26); of the Gershonites in E. Manasseh, Issachar, Asher, and Naphtali (27-33); of the Merarites in Zebulun, Reuben and Gad (34-42).
43-45. Conclusion of the 'Domesday Book'; fulfilment of God's promises of possession and rest. This section is somewhat difficult to reconcile with the situation revealed at the beginning of the book of Judges; but it must be remembered that this passage is from the later Priestly source, while the previous section is from an earlier document.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 8. The Portion of the Levites
8. The Portion of the Levites
CHAPTER 21
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1. The Levites, the children of Aaron, and their portions (Jos 21:1-8)
2. Kohath (Jos 21:9-26)
3. Gershon (Jos 21:27-33)
4. Merari (Jos 21:34-40)
5. The Lord’s faithfulness (Jos 21:41-45)
In chapters 13:14, 33 and 14:3, 4 the statement is made that Moses gave no inheritance to the Levites. The Lord was their inheritance. After the tribes had received their allotments the heads of the fathers of the Levites came to Joshua and Eleazar with a petition. They based their petition upon the Word of God spoken to Moses. “Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them” (Num 35:2). The people were obedient and gave them cities out of their several inheritances. But the cities were also assigned by lot, so that the Lord assigned them their habitations. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They were scattered throughout the entire domain of Israel. The Kohathites and the children of Aaron had thirteen cities in the tribes of Judah, Benjamin and Simeon, and two more in Ephraim, Dan and Manasseh. The Gershonites were placed in cities in eastern Manasseh, Issachar, Asher and Naphtali. The Merarites were in Zebulun and among Gad and Reuben. The divine purpose in scattering them over the land was, no doubt, that they might exercise a beneficent influence in divine things to exhort the tribes to worship Jehovah, to remind them of His goodness and to restrain them from idolatry. At the close of this chapter we read of the faithfulness of the Lord. He gave them the land; He gave them rest; He gave them victory. “There failed not ought of any good thing which the LORD had spoken.” All God’s promises will be in due time accomplished.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Allotment in General
The Allotment in General
v. 1. Then came near the heads of the fathers of the Levites unto Eleazar, the priest, and unto Joshua, the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;
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v. 2. and they spake unto them at Shiloh, in the land of Canaan, where the division of the land had taken place, this city being the capital of the tribes, saying, The Lord commanded by the hand of Moses to give us cities to dwell in, with the suburbs, meadow-lands, thereof for our cattle, Num 35:2-6. The Levites had not deemed it opportune to urge their claims before, mainly because they knew that they would receive these cities for their habitation only after the other tribes had been given their inheritance.
v. 3. And the children of Israel gave unto the Levites out of their inheritance, at the commandment of the Lord, these cities and their suburbs, as listed in this catalog, in the present chapter.
v. 4. And the lot came out for the families of the Kohathites, descendants of the second son of Levi, the families of whose three sons, Izhar, Hebron, and Uzziel, together with the descendants of Moses, formed the division of the Kohathite Levites, while the descendants of Aaron were vested with the priesthood. Note that the cities were selected by the Israelites themselves, but that the Lord decided, by directing the drawing of the lots, which of these cities each particular family should have. And the children of Aaron, the priest, which were of the Levites, descendants of Levi, had by lot out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin, all in Southern Canaan, thirteen cities. So it was even at this time that the Lord arranged to settle the priests in the cities near the place where He intended to have the permanent Sanctuary. There is never an element of chance in His government of the world and of His Church.
v. 5. And the rest of the children of Kohath, who were Levites only, had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the half tribe of Manasseh, all in Central Canaan, ten cities.
v. 6. And the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali, in Northern Canaan, and out of the half tribe of Manasseh in Bashan, in the northern section of the territory east of Jordan, thirteen cities.
v. 7. The children of Merari by their families had out of the tribe of Reuben and out of the tribe of Gad, in the southern section east of Jordan, and out of the tribe of Zebulun, this one portion of Northern Canaan, twelve cities.
v. 8. And the children of Israel gave by lot unto the Levites these cities with their suburbs, their pasture- or meadow-lands, as the Lord commanded by the hand of Moses. While provision was here made also for the future, it should be noted that the priests and Levites did not occupy these cities alone, but other people lived there as well. It was merely that they were sure of a place to live, and that they, by living in the very midst of the people, should serve as an example to the entire nation.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Eleazar ... Nun
Eleazar ... Nun
These are names of men. (See: How to Translate Names)
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They said to them
"The Levites said to them"
Yahweh commanded you by the hand of Moses
The phrase "by the hand of" is an idiom that means that Yahweh used Moses to deliver his command. AT: "Yahweh told Moses to command you" (See: Idiom)
translationWords
clan
Levi
priest
Joshua
people group
Israel
Shiloh
Canaan
Yahweh
command
Moses
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 21:1-8 The towns given to the tribe of Levi…
21:1-8 The towns given to the tribe of Levi were determined by lot (see study note on 7:16-18) by Israel’s leaders.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.