Joshua 21:13–38

Aaron was from the family of Kohath, and his family (the priests) received thirteen cities by lot, from the tribes of Judah, Simeon and Benjamin. This was appropriate, for Jerusalem (God's centre) was on the borders of Judah and Benjamin, and Simeon was included in Judah. So the priests would be near to God's sanctuary, to do service there. In picture, the priests were the worshippers, so in the service of God they came first.

So the priesthood, which came from Kohath's family, is closely united here with the tribe of Judah and the place where the kingship was established... So we see Judah and Joseph, who had the birthright, united through the Levitical priesthood living among them. These three names — Judah, Joseph, and Levi — speak to us, though still dimly, of the Messiah's features as king, as firstborn, and as high priest.

A city of refuge heads the whole list. The repetition seems to give it special emphasis: first as the city of Arba, the father of Anak, and then as the refuge for the manslayer... A divine Man has taken the place of the one who shows the pride and independence of man's fallen heart, and in Him the whole counsel of God is found. Hebron expresses the communion of the whole Godhead, so it fittingly fills the first place in the list. How blessed and wonderful a portion for the priests of God!

Hebron (communion) gives the added sweetness of fellowship with the Father and with His Son Jesus Christ (1 John 1:3).

The cities of refuge express the grace of God to Israel themselves, as we have seen, while applying to us also. The Levitical cities were there to keep ministry going. That ministry would have been Israel's salvation as a nation, if they had listened to it, and if the ministry itself had not betrayed its trust.

Once the slayer found himself within the boundaries of the city of refuge, he might breathe freely and enjoy calm and sweet rest. No avenging sword could reach him there; not a hair of his head could be touched there.

The second name, Libnah, means "whiteness." Like Hebron, we have met it several times already. It first comes before us as a city taken by Joshua, where it represents, as we have seen, separation from evil. We find it again among Judah's cities in the lowland. There it keeps the same meaning, but applies to Christ entering the sanctuary, clothed in the white linen garment of the priest. Here it speaks in the same way of the absolute purity of the Mediator, the Man, Christ Jesus.

So, in the final ordering of the possessions in the promised land, the Lord provided for keeping the knowledge of His word alive among His people. Without this their prosperity was bound to cease. Without obedience to the word of God they would lose their privileges.

Notice too how often, even in this chapter, the text points to the tribe of Levi as having no such portion, by the will of God. The Levites received no inheritance in the land. The sacrifices of the LORD God of Israel made by fire — yes, the LORD Himself — was their inheritance, as He said to them. The workmen of the Lord stood on different ground from the rest of His people. He called them to special confidence in His provision for them and in His word about them. If they failed in this, could they wonder that their words had little power?

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 on the Word of God spoken to Moses: "Command the people of Israel to give to the Levites some of the inheritance of their possession as cities for them to dwell in. And you shall give to the Levites pasturelands around the cities" (Numbers 35:2). The people obeyed and gave them cities out of their own inheritances. But the cities were also assigned by lot, so that the Lord assigned them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon!

The lots for the families of Levi fell so that the children of Aaron, the priest, received their cities out of Judah's portion, where Simeon also had land, and out of Benjamin's. So the hand of the LORD arranged that the families of the priests should live in the districts around the royal city, Jerusalem. A design marks every detail of Israel's inheritance, and divine order and beauty mark the whole of the nation's portion.

Jattir, "he far excels," a town in the hill country — note the contrast, since Libnah is in the lowland. Without this name, something would still be missing from the expression of the glory of Christ. He is revealed here as, in His own Person, the blessed portion of the priests of God.

First, Eshtemoa, "obedience," the Father's will the motive and governing principle of His life.

First, in these Levite cities, scattered through the land, we have the fulfilment of the prophetic word about Levi, "I will divide them in Jacob and scatter them in Israel." Yet how different this fulfilment is from what we would have expected! Grace shows itself in absolute sovereignty over all the sin. What seemed to be only penalty has become blessing. In line with God's way in grace, the one who was under it becomes a blessing to others. Seed must not lie in a heap, or it does not do its work. Levi must be God's witness in Israel. Levi must be the seal that the whole land is set apart to God — a people whose portion is God alone: "They shall teach Jacob your rules and Israel your law."

Now that the whole land is shared out among them, the crowning act is the spreading of the Levites through the nation. They were entrusted with upholding the word of God in Israel. Israel's prosperity from first to last depended upon their obedience to that word. The responsible position of the Levites stands out clearly. So does that of the ministers of God, whom He has appointed to teach His people.

The lots for the families of Levi fell in this way. The children of Aaron, the priest, received their cities out of Judah's portion, which also held Simeon's land, and out of Benjamin's portion. So the hand of Jehovah settled the families of the priests in the districts around the royal city, Jerusalem. A design marks every detail of Israel's inheritance. Divine order and beauty mark the whole of the nation's portion.

City in the highlands of Judah near Hebron. It was one of the Amorite cities destroyed, with its king killed. Joshua, as the leader of Israel, is presented as taking it. But in Judges we find that Othniel took it. Caleb gave him his daughter Achsah in marriage for capturing it. Later it was given to the priests. Its former name was Kirjath-sepher or Kirjath-sannah.

Debir, like Hebron, had its Canaanite name: it was Kirjath-sepher, the "city of the book." How striking that in Caleb's hands the city of the book becomes the place of a divine oracle! A written word on its own gives way to a living Voice. It is the voice of Him who delights to draw near and speak to the heart of the worshipper, when the heart is right with Him. For the Christian, of course, the "oracle" is not cut off from the "book." It does not replace the book or overrule it.

Some render Holon as "sandy," from hol, "sand." But the last part of the word may well be a word of its own. The whole would then be a compound, hol-lon, with the middle letters joined into one. The meaning then would be "lodging for the night upon the sand."

Debir, "oracle," a familiar word, gives us what He was in the world: the one perfect divine voice in it. We must not separate the two things joined here. There is His complete obedience to the will of God, and with it His personal knowledge of human circumstances and sorrows. Where these are found in those who follow Him, they too will be able, in their measure, to "speak as oracles of God."

The Lord's servants depended entirely on Him for their portion. They had no inheritance or possession except Himself. Blessed inheritance! Precious portion! None like it, in the judgement of faith. God took care of His dependent servants. He also let the whole congregation of Israel taste a holy privilege — and it truly was one. They became co-workers with Him, providing for those who had freely given themselves to His work and left all else behind.

So, in the final ordering of the possessions in the promised land, Jehovah provided for keeping the knowledge of His word alive among His people. Without it their prosperity had to end. Without obedience to the word of God they would lose their privileges.

The Levites have their cities marked out, though they have no inheritance in the land as their brothers do. Jehovah is their inheritance.

The people obeyed and gave them cities out of their own inheritances. But the cities were also assigned by lot, so it was the Lord who gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted on! They were scattered through the whole land of Israel. The Kohathites and the children of Aaron had thirteen cities in the tribes of Judah, Benjamin and Simeon... God's purpose in scattering them over the land was, no doubt, that they might be a good influence in the things of God. They were to urge the tribes to worship Jehovah, to remind them of His goodness and to hold them back from idolatry.

The lots for the families of Levi fell in such a way that the children of Aaron, the priest, received their cities out of Judah's portion, where Simeon also had a share, and out of Benjamin's. So the hand of Jehovah arranged that the priests' families should live in the districts around the royal city, Jerusalem. A design marks every detail of Israel's inheritance, and divine order and beauty mark the whole of the nation's portion.

The first name here in Joshua is Ain, but 1 Chronicles 6:59 reads Ashan. Both are among Simeon's cities, but one of them seems to be a mistake. Most commentators prefer Ashan, and the context leads us that way too. Ain, as we took it earlier, does not seem to fit here. But Ashan means "smoke," and it seems to point to the smoke of incense, which fits perfectly.

One of the Levitical cities in the south. It was originally given to Judah but afterwards allotted to Simeon.

Beth-shemesh, "the house of the sun," may well represent divine glory in the face of Jesus, as we now see it, by faith, in heaven.

One of the Levites' towns on the north border of Judah. God guided the ark here by a miracle when the Philistines sent it back from Ekron, and here the people were struck down for looking into it. Later Jehoash king of Israel defeated Amaziah king of Judah here. The Philistines occupied the town after that.

In these Levite cities, scattered through the land, we see the prophetic word about Levi fulfilled: "I will divide them in Jacob and scatter them in Israel." Yet it is fulfilled here in a very different way from what we would have expected! Grace shows itself as completely sovereign over all the sin. What seemed to be only a penalty has become blessing, and, fully in keeping with God's way in grace, the one who was under that penalty becomes a blessing to others. Seed must not lie in a heap, or it does not do its work. Levi must be God's witness in Israel, and the seal that the whole land is sanctified to God — a people whose portion is God alone: "They shall teach Jacob your rules and Israel your law."

So, in the final ordering of the possessions in the promised land, Jehovah made sure that the knowledge of His word would be kept up among His people. Without that, their prosperity had to come to an end, because without obedience to the word of God they would lose their privileges... The Levites held a very responsible position, and so do the ministers of God, whom He has appointed to instruct His people.

These cities were then given by lot to the Levites, beginning with the families of the Kohathites. Aaron came from that family, and his family, the priests, received thirteen cities by lot from the tribes of Judah, Simeon and Benjamin. This was fitting. Jerusalem, God's centre, stood on the borders of Judah and Benjamin, and Simeon lay inside Judah. So the priests would live near God's sanctuary and serve there. In picture, the priests were the worshippers, so in the service of God they came first.

Levi's scattering in Israel was the punishment for that terrible sin, committed centuries before at Shechem. But now, for our encouragement, see the grace of God. The very punishment, the scattering in Israel, becomes an unspeakable blessing. God chooses this tribe to come near Him, and He scatters them through Israel. So the knowledge of God and His Word spreads just as widely in Israel through them.

But there is another option. It may be a compound word, and so mean "pit of iniquity." Or the last part of the word may stand, as it sometimes does, for "suffering for iniquity." I take the second meaning to be the true one, and it fits the history. The Gibeonites did suffer for the deceit they practised on Joshua and Israel: their trick brought them into slavery.

Benjamin is full of hills, and people built cities on them because hills were safer. A hill lifts you above the common level, and it gives a wide view as well. In the spiritual sense, going to a hill is a confession of weakness. It admits that we need to be raised above ourselves, and that we are in an enemy's country. Simple as all this is, it is our real safeguard, and the only one. Pride and self-sufficiency are at the bottom of all going astray. They keep us from turning to Christ. What trap could defeat us, if we walked with God in humility, not trusting ourselves?

The first of the two, Gibeon, "the pit of suffering for iniquity," represents the cross. The second, Geba, "hill," we have also seen as the "hill that is higher than I." That is where the believer turns in trial, and it is, of course, Christ exalted. These two things are characteristic of the Benjamite condition. Christ crucified crucifies us to the world; Christ glorified lifts us above it. This is power for the walk on earth.

People had all but left Shiloh from the time the priesthood fell into ruin (Psalm 78:60-61). No house of the Lord stood in Jerusalem yet, and worship, so to speak, ran in two places: the ark at Zion and the altar at Gibeon. The other vessels were still in the tabernacle. 1 Kings 8:4 mentions them. Gibeon was a city of the sons of Aaron (Joshua 21:17).

The inheritance has now been described. Next comes the portion of the Levites. As a tribe they have no territory, so their portion is given to them in the forty-two cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites, scattered through the land and linked with God's centre at the tabernacle, would answer to the meaning of their name; and, as "joined" to all the tribes, they would unite them into one whole.

These cities were then given by lot to the Levites, beginning with the families of the Kohathites. Aaron was from that family, and his family (the priests) were given thirteen cities by lot, from the tribes of Judah, Simeon and Benjamin. This was appropriate, for Jerusalem (God's centre) was on the borders of Judah and Benjamin, and Simeon was included in Judah. Thus the priests would be near to God's sanctuary, to do service there. The priests pictured the worshippers, so that in the service of God they came first.

The lots for the families of Levi fell in such a way that the children of Aaron, the priest, obtained their cities out of Judah's portion, in which also Simeon possessed, and out of that of Benjamin. Thus the hand of Jehovah ordered that the families of the priests should be settled in the districts surrounding the royal city, Jerusalem. A design marks every detail of the possession of Israel's inheritance, and divine order and beauty are stamped upon the whole of the nation's portion.

The number of cities that fell to the Levites "within the possession of the children of Israel" was "forty-eight cities" — twelve, four times over. That number also has a divine purpose in it. The number twelve comes up often in God's ways with Israel, and stands for administration in His kingdom. The number four runs all through the Bible from Genesis to Revelation, as a mark of completeness. So these cities, given to the Levites and spread over Israel's inheritance, show that everything was rightly ordered in the land, and that God had provided for the complete administration of His word in the land He had made Israel's.

To the Levites fell the solemn responsibility and high privilege of teaching Israel the law of the Lord. "They shall teach Jacob your rules, and Israel your law." (Deut. 33:10.) In the day of blessing still to come for Israel, the prophet says of Levi, "They shall teach my people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean. In a dispute, they shall act as judges, and they shall judge it according to my judgments" (Ezek. 44:23-24). For God does not take back His gifts and His calling. He will carry out His great purpose of promise to the fathers, and will yet establish His word in the land of Canaan.

Although known as a prophet, Jeremiah belonged to the family of "the priests who were in Anathoth in the land of Benjamin." As far as we know, he never acted as a priest. His village of Anathoth lay a little over three miles northeast of Jerusalem. It had been given to the priests, the descendants of Aaron, of the family of the Kohathites (Josh. 21:18; 1 Chron. 6:60). Abiathar the priest was from Anathoth (1 Kings 2:26). In Zerubbabel's time 128 of its people came back from captivity and settled it again, after the edict of Cyrus, king of Persia.

The next two are Anathoth and Almon, and each answers to one of the two before them. Anathoth, "afflictions," answers to Gibeon, the cross. We have to take up our cross — so unlike His, however — and follow Him. Almon, "concealment," answers to Geba, and speaks of a "life hidden with Christ in God," the effect of a heart occupied with a hidden Saviour.

Benjamite city assigned to the priests. 1 Chr. 6:60. Called ALMON in Joshua 21:18.

The cities were given by lot to the Levites, beginning with the families of Kohath. Aaron was from that family, and the lot gave his family, the priests, thirteen cities from the tribes of Judah, Simeon and Benjamin. This was fitting. Jerusalem, God's center, lay on the borders of Judah and Benjamin, and Simeon's portion lay inside Judah. So the priests would live near God's sanctuary, to serve there. The priests pictured the worshipers, so in the service of God they came first.

So the hand of Jehovah arranged for the families of the priests to settle in the districts around the royal city, Jerusalem. A design marks every detail of how Israel received its inheritance. Divine order and beauty are stamped on the whole of the nation's portion.

Levi is dedicated to the service of God, and separated from common Israelites. No inheritance is given to them as to the other tribes. They are Jehovah's pensioners. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from them that had less, many from those that had more.

The people were obedient and gave them cities out of their own inheritances. But the cities were also assigned by lot, so it was the Lord who gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon!

They were also to have land around each of these cities, reaching out 2,000 cubits — that is at least 1,000 yards, and likely a little more. This land was for their cattle and for their goods; we suppose they lived off it by farming. The land attached to each city may look small and not enough to us. But we must remember that these cities were very small by our standards.

Judah, which shows worship, leads Simeon, which means communion, and the two must not be separated. Benjamin holds fast to Judah as well, yet reaches out toward Ephraim. So Judah and Simeon supply nine cities to the priests — the usual 3 x 3, the divine number emphasized. Benjamin's cities number four, the number of the creature.

The whole series is headed by a city of refuge, and it seems to be marked out by being named twice: first as the city of Arba, the father of Anak, and then as the refuge for anyone who had killed a person. A divine Man has taken the place of Arba, who shows the pride and independence of man's fallen heart, and in Him the whole counsel of God is found. Hebron expresses the communion of the whole Godhead, so it fills the first place in the series. How blessed and wonderful a portion for the priests of God!

To the Levites fell the solemn responsibility and high privilege of teaching Israel the law of the Lord. "They shall teach Jacob Your rules and Israel Your law." (Deuteronomy 33:10.) In the day of blessing to Israel which is still to come, the prophet says of Levi, "They shall teach My people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean." (Ezekiel 44:23.) God never takes back His gifts and calling. He will carry out His great purpose promised to the fathers, and will yet establish His word in the land of Canaan.

These cities were then given by lot to the Levites, beginning with the families of the Kohathites. Aaron was from that family, and his family, the priests, received thirteen cities by lot from the tribes of Judah, Simeon and Benjamin... The rest of the Kohathites received ten cities by lot in Ephraim, Dan and Manasseh. Kohath means "obedient," and stands for a ministry that sets out the Word of God and is itself fully subject to that Word.

Gershon and Merari have their needed place. But Kohath has the ark and the mercy seat, the altars, the table of the bread of the Presence, the lamp of the sanctuary, and even the veil — things whose meaning and value we know in some measure. They speak of Christ Himself, in His person and His work, and everything else must depend on this.

Moses gave no inheritance to the Levites. The Lord was their inheritance... The people were obedient and gave them cities out of their own 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 inheritance has now been described. The Levites as a tribe have no territory, so their portion is given to them in the forty-two cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. The Levites, scattered through the land and linked with God's centre at the tabernacle, would answer to the meaning of their name. As those "joined" to all the tribes, they would unite them into one whole.

The first name in Ephraim's portion is again a city of refuge: Shechem, which means "shoulder," the part that bears the burden. As such it stands for Christ as the Servant of God's will, for us the Burden-bearer — or rather, the One who bears us, as the Shepherd bears the lost sheep in His own parable. Here indeed is power, a power outside ourselves equal to every emergency, to every possible demand on it.

Next we have Gezer, which means "cutting off, isolation." The word reminds us of the "land cut off" where the scapegoat carries away the sins of Israel on the day of atonement. This goes beyond a city of refuge, which is a place of shelter and no more. Here the sins themselves are gone, never to be found again. Justification is full and entire. Peace is made, never to be broken again.

At Ebal and Gerizim the Lord established Israel in the land, in obedience to the solemn words of His law... Now the whole land has been divided among them, and the crowning act is the spreading of the Levites through the nation. God entrusted to them the upholding of the word of God in Israel... Israel's prosperity from first to last depended on their obedience to that word. The responsible position of the Levites stands out clearly, and so does that of the ministers of God, whom He has appointed to be the instructors of His people.

The Levites had no lands and no share in Canaan as the other tribes had. Once the Lord had provided the cities of refuge, they came to the high priest, Eleazar, and to Joshua at Shiloh. There they claimed the cities and their pasturelands, which Moses had commanded the tribes to give them out of their own inheritance.

The Kohathite cities give us the character of a ministry that sets its object before us, the very thing we have already seen this family stand for. The cities out of Ephraim present it as a ministry of power… With Kohath are the ark and mercy-seat, the altars, the table of showbread, the lamp of the sanctuary, and even the veil — things whose meaning and value we know in some measure. They speak of Christ Himself, in His person and His work, and everything else must depend on this.

Shechem means "shoulder," the part that bears the burden, and it is an easy picture of "service." On each side of it stood Mount Ebal and Mount Gerizim, and from them came the curses and blessings of the law after Israel entered the land. So here the city of refuge speaks of Christ as the servant of God, doing His will and listening to the voice of the law — and even, though He was perfect Himself, to its curses for breaking it. He magnified the law and made it honorable by submitting to a penalty that others had brought on themselves.

Then Shechem ("shoulder") reminds us of the Lord Jesus carrying the lost sheep on His shoulders. The shoulder is the place of strength, of certainty, of security.

When the slayer reached the shelter of the city of refuge, the judges were to hear his case at the gate, the recognised place for giving judgment. If it was shown that he had not struck his neighbour on purpose, and had not hated him beforehand, he found shelter inside the walls. But although his life was safe, he lost his inheritance for as long as he lived in the city of refuge. He was only a refugee under protection. The death of the high priest of that time changed his position completely. When another high priest took his place, the slayer received full forgiveness for the blood he had shed, complete freedom, and his inheritance back.

Next comes Gezer, "cutting off, isolation." The word reminds us of the "land cut off" where the scapegoat carries the sins of Israel away on the day of atonement. This goes beyond the city of refuge, which is a place of shelter and nothing more. Here the sins themselves are gone, never to be found again. Justification is full and complete. Peace is made, and it will never be broken again.

The men of Judah could not drive them all out; the men of Ephraim did not. And Ephraim turned this slackness into a source of gain.

So, in the final ordering of the possessions in the promised land, the Lord provided for keeping the knowledge of His word among His people. Without this their prosperity was bound to end, because without obedience to the word of God they would lose their privileges.

Levi is dedicated to the service of God, and separated from ordinary Israelites. No inheritance is given to them as to the other tribes. They are the Lord's pensioners. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from those that had less, many from those that had more.

They were to receive forty-eight cities, scattered through the portions given to the other tribes. They were also to have land around each of these cities, reaching out 2,000 cubits — at least 1,000 yards, and probably a little more. This land was for their cattle and their goods; that is, we suppose, for their support by cultivation.

First, in these Levite cities, scattered through the land, the prophetic word about Levi comes true: "I will divide them in Jacob, and scatter them in Israel." But how different this is from what we would have expected! Grace shows itself in absolute sovereignty over all the sin. What seemed to be only a penalty has become blessing... The government of God is maintained, and for Levi's own sake he must be scattered. Seed must not lie in a heap, or it does not do its work.

The Levites carried the solemn responsibility and high privilege of teaching Israel the law of the Lord. "They shall teach Jacob your rules, and Israel your law" (Deut. 33:10)... For the gifts and calling of God are irrevocable, and He will carry out His great purpose of promise to the fathers.

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 homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon!... God's purpose in scattering them over the land was, no doubt, a good influence in divine things. They were to urge the tribes to worship the Lord, to remind them of His goodness and to hold them back from idolatry.

Kibzaim shows us a "double gathering," as the Day of Atonement does. "He died for the nation (Israel), and not for the nation only, but also to gather into one the children of God who are scattered abroad" (John 11:51-52). It is the Church that comes now, at the present time, on the ground of sins put away. And here power is realised by us, for the knowledge of grace is the attainment of power.

Yet God deals with sin also, in the saint as well as in the sinner. This is what Beth-horon, "the house of wrath," assures us of. Beth-horon is double — there is an upper and a lower city... The lower Beth-horon is judgment as it falls on the impenitent and the unbeliever. The upper is judgment (and so wrath) against sin, though for the believer it takes the form of chastening mercy. "But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world" (1 Cor. 11:31-32).

City of Dan, allotted to the Kohathites, but which was afterwards held by the Philistines. It was besieged by Nadab and by Omri, kings of Israel.

Moses gave no inheritance to the Levites. The Lord was their inheritance... They based their request on the Word of God spoken to Moses... The people obeyed and gave them cities out of their own inheritances. But the cities were also given out by lot, so that the Lord Himself chose where they would live. How it must have pleased Him to see His Word remembered, obeyed and acted upon!

The land has now been divided. The Levites, who as a tribe have no territory, receive their portion in cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. The Levites, scattered through the land and linked with God's centre at the tabernacle, would live up to the meaning of their own name: as those "joined" to all the tribes, they would unite them into one whole.

Grace shows itself in complete sovereignty over all the sin. What seemed to be only punishment has become blessing, and exactly in line with God's way in grace, the one who was under that punishment becomes a blessing to others... God's government stands, and for Levi's own sake he must be scattered. Seed must not lie in a heap, or it does not do its work. Levi must be God's witness in Israel, and the seal that the whole land is set apart to God — a people whose portion is God alone: "They shall teach Jacob Your rules and Israel Your law."

The Levites were set apart from the rest of Israel for the service of the sanctuary and for meditating on God's word. They took their turns going up to attend the worship of God, then came back to their cities from that sacred work. Their going and coming kept the whole of Israel in mind of the Lord, whose cloud covered the tabernacle at Shiloh.

Elteke, "God the object of fear," gives us the constant and only right attitude of the soul in His presence. Whatever weakens this condemns itself. Does grace weaken it? No, it only gives it its proper character as the fear of a son, not the fear of a slave: "But with You there is forgiveness, that You may be feared." God is not less on the throne, but more; for the rebellion of the will is defeated, and the heart bows along with the head. Elteke deserves its first place.

Next, Gibbethon, "height," has to do with our relation to God in Christ. Our place in Christ gives us at once the basis of our walk, and the power for it. To walk in Him is to walk as He walked, but it also means walking as dependent on Him and drawing from Him. It is the branch staying in the vine that makes it fruitful. Being taken up with Him is what frees us from the power of the world and of sin.

Notice how often, even in this chapter, Scripture points to the tribe of Levi as having no such portion, by the will of God. The Levites received no inheritance in the land. The sacrifices of the Lord God of Israel made by fire, yes, the Lord Himself, was their inheritance, as He said to them. Those who worked for the Lord stood on different ground from the rest of His people. God called them to special trust in His provision for them and in His word about them. If they failed in this, could they wonder that their words had little power?

They were to receive forty-eight cities, spread through the portions given to the other tribes. They were also to hold land around each city, reaching out 2,000 cubits — that is at least 1,000 yards, and probably a little more. This land was for their cattle and for their goods; that is, we suppose, to support them by farming. The land attached to each city may look small and not enough to us. But we must remember that these cities were very small by our standards.

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 homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They were scattered throughout the whole land of Israel… God's purpose in scattering them was, no doubt, that they might be a good influence in divine things. They were to urge the tribes to worship the Lord, to remind them of His goodness and to hold them back from idolatry.

The other Kohathites, picturing objective ministry, receive ten cities out of Ephraim, Dan, and half Manasseh, the reason for which as to the first and the last is evident; while Dan, too, subjective as the two others, requires the Kohathite ministry to maintain ability for self-judgment.

Aijalon, "the place of deer," suggests the quick yet firm tread of this animal. With this animal in mind it is said, "He made my feet like the feet of a deer and set me secure on the heights" (Psalm 18:33). The "high places" belong to the weakest believer. But we need to become able to occupy them — the firm, sure tread of the deer upon the mountains.

Then Gath-rimmon, the "winepress of the pomegranate," speaks to us once more of the reviving power of the word of God. That word can only do its proper work when the soul is settled in this way. Then it enriches and lifts all its powers.

A Levite city of the Kohathites. It was in the lot of Dan (Joshua 21:24). But it was a border city, so it is also linked with Benjamin, or with Ephraim, or with Judah and Benjamin, when Rehoboam fortified the city. The Philistines took it in the reign of Ahaz. The Valley of Aijalon is the place where Joshua, while chasing the Amorites, told the sun and the moon to stand still (Joshua 10:12).

The rest of the Kohathites were given ten cities by lot in Ephraim, Dan and Manasseh. Kohath means "obedient," and stands for the ministry that holds out the Word of God and is itself fully subject to that Word. Their service had to do with the things that speak directly of Christ. They cared for the furnishings of the tabernacle (Num. 4:4-15). So Kohath's ministry would take in the blessedness of the place that all believers have "in Christ." We may be sure that every city given to them carried some spiritual meaning that fitted the character of their work.

First, in these Levite cities, scattered through the land, we have the fulfilment of the prophetic word about Levi, "I will divide them in Jacob, and scatter them in Israel." Yet it is fulfilled here in a very different way from what we would have expected! Grace shows itself in absolute sovereignty over all the sin. What seemed to be only a penalty has become a blessing. In full keeping with God's way in grace, the one who had been under that penalty becomes a blessing to others… God keeps up His government, and for Levi's own sake he must be scattered. Seed must not lie in a heap, or it never does its work.

Taanach and Gath-rimmon may therefore give us contrasting thoughts, as "sandy soil" and the pomegranate suggest… the sand of the desert is spiritually fruitful, and meant to be so. God meant the wilderness to teach Israel the great lesson of faith. For us He means the world to wean us off depending on anything but Himself, and to make us look on to our rest. So Taanach's sandy soil may be truly fruitful, and no less a picture for us because of that. Gath-rimmon may show us where faith finds refreshment and fresh strength for the road that leads to God.

Then Gath-rimmon, the "winepress of the pomegranate," speaks to us once more of the reviving power of the word of God. That word can only do its proper work, and enrich and lift up all the soul's powers, when the soul is settled in this way.

Levitical city in Manasseh, west of the Jordan. Joshua 21:25. In 1 Chronicles 6:69 there is also a Gath-rimmon given to the Levites, this one in the tribe of Ephraim; but it does not agree with Joshua… Then in verse 70 comes the name Bileam, and this is thought to be the same place as Gath-rimmon in Joshua 21:25.

Bileam and Ibleam have much the same meaning, and it is the same as the meaning of the unfaithful prophet's name. Bileam is simply Balaam; and if you put that name in place of Gath-rimmon, I can see no proper sense in it.

An ancient Canaanite city. Joshua killed its king, but its people were not driven out.

Taanach's lesson, like that of the wilderness, is being weaned off every dependence except God alone — again something of first importance for a man of Manasseh. But Taanach must be kept, or Bethshean cannot be kept: dependence and rest are tied together and cannot be separated.

Now that the whole land has been divided among them, the crowning act is spreading the Levites through the nation. They were the ones trusted to uphold the word of God in Israel… Israel's prosperity from first to last depended on their obedience to that word. The responsible position of the Levites stands out, and the same is true of the ministers of God, whom He has appointed to teach His people.

Chapters 13:14, 33 and 14:3, 4 tell us that Moses gave no inheritance to the Levites. The Lord was their inheritance. After the tribes had received their shares, the family heads of the Levites came to Joshua and Eleazar with a request. They based their request on the Word of God spoken to Moses… The people obeyed and gave them cities out of their own inheritances. But the cities were also assigned by lot, so the Lord Himself chose where they would live. How it must have pleased Him to see His Word remembered, obeyed and acted upon!

So the tribes had to give cities to the Levites, with land around the cities where they could care for their livestock.

Aaron came from Kohath's family, and the lot gave his family, the priests, thirteen cities from the tribes of Judah, Simeon and Benjamin. This was fitting, for Jerusalem, God's centre, was on the borders of Judah and Benjamin, and Simeon's land lay inside Judah. So the priests would be near God's sanctuary, to do service there. The lot then gave the rest of the Kohathites ten cities in Ephraim, Dan and Manasseh. Kohath means "obedient," and stands for the objective ministry of the Word of God that is itself fully subject to that Word. Their service touched the things that speak of Christ. They cared for the furnishings of the tabernacle (Num. 4:4-15), so that Kohath's ministry would involve the blessedness of the position that all believers have "in Christ." We may be sure that all the cities allotted to them had some spiritual significance consistent with the character of their work.

The inheritance has now been described. The Levites, as a tribe, have no territory of their own, so their portion is forty-two cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. Scattered through the land and linked with God's centre at the tabernacle, the Levites would answer to the meaning of their name. And as those "joined" to all the tribes, they would unite them into one whole.

The Levites carried the solemn responsibility and high privilege of teaching Israel the law of the Lord. "They shall teach Jacob Your rules and Israel Your law." (Deut. 33:10.) In the day of blessing for Israel that is still to come, the prophet says of Levi, "They shall teach My people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean" (Ezek. 44:23).

The Levites were present in all the tribes, and this ought to have kept Israel united. Yet their presence did not keep the tribes from dividing in the time of Rehoboam (1 Kings 12:1-23). Sad to say, the Levites themselves seemed to have little sense of the great dignity God gave them when He chose them for their work. Instead of being drawn together in unity, they show an independent spirit in the book of Judges, where Levites sought only their own will (Judges 17:7-13; 19:1-2).

Now best known for the Golan Heights, it is a large district east of the Jordan... it was the kingdom of Og the Amorite. Moses conquered it, and it became, with part of Gilead, the portion of the half-tribe of Manasseh. Its main cities were Ashtaroth (or Beeshterah), given to the Levites, and Golan, a "city of refuge"...

The inheritance has been described. Now the Levites, who as a tribe have no territory, receive their portion in the forty-two cities scattered throughout Israel. This shows at once the unbending judgment of God — "I will divide them in Jacob and scatter them in Israel" — and His grace, which rejoices over judgment and turns it into a means of blessing.

The Levites were given no inheritance in the land. The sacrifices made by fire to Jehovah God of Israel — yes, Jehovah Himself — were their inheritance, as He said to them. The Lord's workmen stood in a different place from the rest of His people. He called them to special trust in His provision for them and in His word about them. If they failed in this, could they wonder that their words had little power?

Gershom means "a stranger there." It speaks of service for God that does not settle down in the world, but serves God without selfish, material motives. Gershom's service had to do with the curtains and coverings of the tabernacle, the hangings for the door and for the court. So the spiritual meaning of his service is this: it encourages a godly walk through a world where we are strangers. That walk honors God, though the world does not understand it.

Golan is "exultation," the fullness of joy in Christ Jesus. Gershon, the "exile," is plainly close in spirit to Manasseh, "forgetter." For each of them, joy is a needed part of strength — joy in One who is absent. Peter puts it this way: "Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory."

Here we have a lovely display of the grace of God rising, as it always does, above human weakness and failure. The two and a half tribes chose their inheritance on this side of the Jordan. So they plainly stopped short of the proper portion of the Israel of God, which lay on the other side of the river of death. But despite this failure, God, in His abounding grace, would not leave the poor slayer without a refuge in the day of his distress. If man cannot come up to the height of God's thoughts, God can come down to the depths of man's need.

Be-eshterah appears in Chronicles as Ashtaroth. Most commentators follow Gesenius in taking the prefix "be" as a short form of "beth," so that the whole name means "the house of Ashterah," or "Ashtoreth."... But shortening "beth" into "be" is more than doubtful. No one can point to a certain example of such a change. Israel changed other names that were tied to idolatry, so they were not likely to let one like this stand.

The cities were also assigned by lot, so that the Lord gave them their homes... God scattered them over the land, no doubt, so that they might have a good influence in divine things: to urge the tribes to worship Jehovah, to remind them of His goodness and to keep them from idolatry.

In chapters 13:14, 33 and 14:3, 4 we read that Moses gave the Levites no inheritance. The Lord was their inheritance. After the tribes had received their allotments the heads of the Levite families came to Joshua and Eleazar with a request. They based their request on the Word of God spoken to Moses… The people obeyed and gave them cities out of their own inheritances. But the cities were also assigned by lot, so it was the Lord who gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted on! They were spread through the whole land of Israel… The Gershonites received cities in eastern Manasseh, Issachar, Asher and Naphtali.

The inheritance has now been described. Next comes the portion of the Levites. As a tribe they have no territory, so their portion is forty-two cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites, scattered through the land and linked with God's centre at the tabernacle, would live up to the meaning of their name. And as those "joined" to all the tribes, they would unite them into one whole.

The children of Gershon received thirteen cities by lot from Issachar, Asher and Naphtali and the half tribe of Manasseh east of the Jordan (v.6). Gershom means "a stranger there." It speaks of service for God that does not settle down in the world, but serves God without selfish, material motives. Gershom's work involved the curtains and coverings of the tabernacle, the hangings for the door and for the court. So Gershom's service stands for encouraging a godly walk through a world where we are strangers — a walk that honors God, though the world does not understand it.

First, Kishion, "hardening." As a city of the Levites and of Gershon, its meaning changes, and it shows us what the very opposition of the world may do for us. Such opposition breeds in us strength of character and an independence that dares to stand alone, obeying the will of God alone. All difficulties are only training for the soul that is in earnest. We can learn the habit of overcoming, as we learn other habits. So hard circumstances may be just as helpful — God making, as He has promised, all things work together for good to those who love Him.

Daberath means "pasture." There are "pastures of the wilderness," and the world being what it is only makes the refreshment He has provided for it sweeter and more satisfying. There is also grace always equal to the need, where the heart turns to Him with its need.

Teaching Israel the law of the Lord was the Levites' solemn responsibility and high privilege. "They shall teach Jacob your judgments, and Israel your law." (Deut. 33:10.)… So, in this final ordering of the possessions in the promised land, Jehovah provided for keeping the knowledge of His word alive among His people. Without this their prosperity had to end, because if they did not obey the word of God they would lose their privileges.

Chapters 13:14, 33 and 14:3, 4 state 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... The people were obedient and gave them cities out of their own inheritances. But the lot also decided the cities, so the Lord Himself gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon!... God's purpose in scattering them over the land was, no doubt, that they might have a good influence in divine things: to urge the tribes to worship Jehovah, to remind them of His goodness and to keep them from idolatry.

In these Levite cities, scattered through the land, we see the prophetic word about Levi fulfilled: "I will divide them in Jacob and scatter them in Israel." Yet it comes true here in a very different way from what we would have expected! Grace shows itself in absolute sovereignty over all the sin. What seemed to be only punishment has become blessing. Fully in line with God's way in grace, the one who had been under it becomes a blessing to others... Seed must not lie in a heap, or it does not do its work.

The lot gave the children of Gershon thirteen cities from Issachar, Asher and Naphtali and the half tribe of Manasseh east of Jordan (v.6). Gershom means "a stranger there." The name speaks of service for God that does not settle down in the world, but serves God without selfish, material motives.

And now Issachar, which speaks of the walk on earth, gives him in its four cities the means of keeping this power in spite of the world's opposing influences.

Jarmuth means "height." We have seen it speak once of Christ exalted, and once of our own exaltation in Him — things that belong together. And this height, we may say, feeds —

En-gannim, a "fountain of gardens," speaks of the Spirit's work in the world. A garden is a special enclosure, and implies the need of separation, protection, and a nurturing hand. So the Spirit's work is to separate and nourish the people of God, like foreign plants in a strange country. The world around remains a wilderness.

So, in the final ordering of the possessions in the promised land, Jehovah made sure the knowledge of His word would be kept alive among His people. Without this their prosperity could not last, for if they did not obey the word of God they would lose their privileges.

reason: archaic "without repentance"; restores the future-day content the lead-in needs

Notice how often, even in this chapter, the record points to the tribe of Levi as having no such portion, by the will of God. The Levites received no inheritance in the land. The offerings made by fire to Jehovah, God of Israel — yes, Jehovah Himself — were their inheritance, as He said to them. The Lord's workmen stood on different ground from the rest of His people. They were called to a special trust in His provision for them and in His word about them. If they failed in this, could they wonder that their words had little power?

The inheritance has now been described. The Levites, who as a tribe have no territory, receive their portion in the forty-two cities scattered throughout Israel. This shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. The Levites were scattered through the land, yet linked with God's centre at the tabernacle. So they matched the meaning of their name. Being "joined" to all the tribes, they would unite them into one whole.

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 homes. They were scattered throughout the entire territory of Israel… The Gershonites were placed in cities in eastern Manasseh, Issachar, Asher and Naphtali… God's purpose in scattering them over the land was, no doubt, that they might have a good influence in divine things. They were to urge the tribes to worship Jehovah, to remind them of His goodness, and to hold them back from idolatry.

They were to receive forty-eight cities, scattered throughout the portions given to the other tribes. They were also to have land round each of these cities, reaching out 2,000 cubits — that is, at least 1,000 yards, and probably a little more. This land was for their cattle and their goods; for their support, we suppose, by farming.

The children of Gershon received thirteen cities by lot. These came from Issachar, Asher, Naphtali and the half tribe of Manasseh east of Jordan. Gershom means "a stranger there." It speaks of service for God that does not settle down in the world, but serves God without selfish, material motives. Gershom's service was connected with the curtains and coverings of the tabernacle… So the spiritual meaning of Gershom's service is this: it encourages a godly walk through a world where we are strangers. It is a walk that honours God, though the world does not understand.

We need not wonder that the first Gershonite town should be Misheal, "feeling after God"; nor the second, Abdon, "bond-service."

These four, where God is known and relationship to Him is established, are all blessedness, and therefore worthy of Asher. They show us the portion of the true Levite, which is in God Himself, and the heart of the ministry that the Levite pictures.

Chapters 13:14, 33 and 14:3, 4 tell us that Moses gave no inheritance to the Levites. The Lord was their inheritance. Once the tribes had received their allotments, the heads of the families of the Levites came to Joshua and Eleazar with a request. They based that request on the Word of God spoken to Moses... The people obeyed and gave them cities out of their own inheritances. But the lot also assigned the cities, so the Lord Himself gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They were scattered through the whole land of Israel... The Gershonites received cities in eastern Manasseh, Issachar, Asher and Naphtali.

The inheritance has now been described. The Levites, who as a tribe have no territory, receive their portion in the forty-two cities scattered throughout Israel. This shows at once the unbending judgment of God, "I will divide them in Jacob and scatter them in Israel," and His grace, which rejoices over judgment and turns it into a means of blessing. Scattered through the land, and linked with God's centre at the tabernacle, the Levites would answer to the meaning of their name. "Joined" to all the tribes, they would unite them into one whole.

The lot gave the children of Gershon thirteen cities from Issachar, Asher and Naphtali, and from the half tribe of Manasseh east of Jordan (v.6). Gershom means "a stranger there." It speaks of service for God that does not settle down in the world, but serves Him without selfish, material motives. Gershom's service had to do with the curtains and coverings of the tabernacle, and the hangings for the door and for the court. So the spiritual meaning of Gershom's service is this: it encourages a godly walk through a world where we are strangers, a walk that honors God, though the world does not understand.

Rehob, "room." These four, where God is known and relation to Him established, are all blessedness, and worthy, therefore, of Asher. They show us the portion of the true Levite, which is in God Himself, and the heart of ministry such as the Levite speaks of.

Helkath means "portion"; the Lord Himself is the portion of His people. He is our joy and happiness.

For the Levites, the law was different. They had no tribal possession of land, as the other tribes had. God assigned them their cities with the pastureland around them. They could sell their cities or houses, but these could be redeemed at any time and were certain to go free at the Jubilee. The fields around their cities they could never sell. Those fields were a permanent possession (32-34). So those set apart to serve God could never be wholly stripped of the possessions Jehovah had secured for them.

...now that the whole land has been divided among them, the crowning act is the spreading of the Levites through the nation. God entrusted the Levites with upholding His word in Israel... Israel's prosperity from first to last depended on their obedience to that word. The place of responsibility the Levites held stands out clearly, and so does that of the ministers of God, whom He has appointed to teach His people.

After the tribes had received their portions, the heads of the Levite families came to Joshua and Eleazar with a request. They based it on the Word of God spoken to Moses... The people obeyed and gave them cities out of their own inheritances. But the cities were also handed out by lot, so the Lord Himself chose where they would live. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They were scattered through the whole land of Israel... The Gershonites received cities in eastern Manasseh, Issachar, Asher and Naphtali... God's purpose in scattering them over the land was, no doubt, that they should be a good influence in the things of God. They were to urge the tribes to worship Jehovah, to remind them of His goodness and to hold them back from idolatry.

The Levites received no inheritance in the land. Their inheritance was the offerings made by fire to Jehovah God of Israel — yes, Jehovah Himself, as He said to them. The workers of the Lord stood on different ground from the rest of His people. He called them to a special trust in His provision for them and in His word about them. If they failed in this, could they wonder that their words had little power?

Kedesh was in Naphtali. Kedesh means "sanctuary," and Naphtali means "wrestler-struggler." Christ is the refuge for the struggling sinner.

The cities of refuge were part of the cities given to the Levites. They belonged with Levite ministry, in spiritual meaning as much as in fact. In both we find a provision for the control of sin. The Levite cities, scattered like this through the land, were like a garrison of the Lord to keep the people in the knowledge and fear of Him.

Kartan, the third city, is thought to be a shortened form of Kirjathaim, "two cities," or the double city. It seems to speak of fellowship in activity. Perhaps that name would suit any Levite city, yet it is especially fitting here.

We see the holiness of God in this: He would not shield the guilty. Once qualified judges and witnesses had examined the case, the guilty man had to be handed over. We see the grace of God in the way He kept the man who killed by accident safe inside the refuge, so that the avenger of blood could not touch him. Here we see, in picture form, Jehovah's gracious dealings with Israel — the nation He loves, though it is blind, and which is responsible before Him for shedding the blood of Christ. In grace He treats Israel as a "slayer," not a "murderer," to be restored in due time to the good land, the land that belongs to them.

Let us turn now to the blessed resources of grace in Hebrews 6:18-20... our hope is neither vague nor uncertain. It takes the form of a Person, so to speak. It is a heavenly Christ... This hope (Christ) we have as an anchor of the soul, both sure and steadfast, fixed to a rock that cannot move. There is no uncertainty... And more: it brings us now into the very presence of God, into the sanctuary itself.

The Levites have their cities defined, though they have no inheritance in the land like their brothers, since Jehovah is their inheritance.

Levi is dedicated to the service of God, and separated from ordinary Israelites. No inheritance is given to them as to the other tribes. They are Jehovah's pensioners. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from those that had less, many from those that had more. But God's care for His holy things is clear in the way He preserved the record of Levi's sons so exactly, and appointed to each his particular work.

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 homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They lived scattered throughout the entire territory of Israel... The Gershonites received cities in eastern Manasseh, Issachar, Asher and Naphtali. God's purpose in scattering them over the land was, no doubt, to give them a good influence in the things of God. They were to urge the tribes to worship Jehovah, to remind them of His goodness and to hold them back from idolatry.

The Levites, as a tribe, have no territory. Their portion is allotted to them in the forty-two cities scattered throughout Israel. This shows at once the inflexible judgment of God, "I will divide them in Jacob and scatter them in Israel," and His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites scattered through the land and linked with God's centre at the tabernacle would answer to the meaning of their name. As "joined" to all the tribes, they unite them into one whole.

Gershom means "a stranger there." It speaks of service for God that does not settle down in the world, but serves God without selfish, material motives. Gershom's service was connected with the curtains and coverings of the tabernacle, the hangings for the door and for the court. So the spiritual meaning of Gershom's service is this. It encourages a godly walk through a world where we are strangers, a walk that honours God, though the world does not understand.

God assigned them their cities with the surrounding land. Their cities or houses could be sold, with the right to buy them back at any time, and with the certainty of going free at the Jubilee. But the fields around their cities could never be sold. They were a permanent possession. So those set apart to serve God could never be wholly stripped of the possessions which Jehovah had secured for them.

Now that the whole land is divided among them, the crowning act is the spreading of the Levites throughout the nation. God entrusted them with upholding His word in Israel, and with teaching Israel the word of Jehovah. Israel's prosperity from first to last depended upon their obedience to that word. The Levites held a position of great responsibility. So do the ministers of God, whom He has appointed to teach His people.

The Levites as a tribe have no territory. Their portion is allotted to them in the cities scattered throughout Israel. This shows at once the unbending judgment of God — "I will divide them in Jacob and scatter them in Israel" — and His grace, which rejoices over judgment and turns it into a means of blessing. The Levites were scattered through the land and linked with God's centre at the tabernacle. So they would answer to the meaning of their name. And as "joined" to all the tribes, they would unite them into one whole.

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 homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon!

The Merarite cities are twelve in number, given by three tribes — Zebulun, Reuben, and Gad. Merari's ministry has to do with the upkeep of the Church itself. That is why, perhaps, its cities are twelve, the number of divine government shown openly. Sadly, we have lost much of that display. Many human rules and much machinery have come in, and self-will continually breaks all bounds. Few Merarites, in truth, seem to remain to the Church. But here in Joshua we have the divine thought, not the human failure.

The service of Merari involved caring for the boards of the tabernacle, its bars, pillars and sockets, pegs and cords with all their furnishings. The boards speak of believers joined together by bars and sockets. The pillars speak of believers holding up hangings. All of this shows not only how believers walk through the world as individuals, but also their united testimony, joined together by the power of the Spirit of God.

The first tribe that gives cities to the Merarite is Zebulun. Dwelling with God, which implies practical consecration to Him, is here the first thing needed for upholding His claim upon men.

Zebulun means "dwelling." In Israel this implied a permanent home in the presence of God. That is a good reminder for us today, for "whoever abides in love abides in God, and God abides in him" (1 John 4:16). God's presence is a place of greatest joy for the believer. But it is also a place of serious concern that He should be honoured in every detail of our conduct.

Jokneam means "possession of the people." The first need on the part of His people is to be given possession of what is theirs from God.

Kartah means "city." It implies fellowship and living activity, and yet boundary-lines kept in place. Care must be taken that these lines in the church of God are of divine making, marked out by the word of God alone.

The divine purpose in scattering them over the land was, no doubt, that they might have a good influence in divine things: to urge the tribes to worship the Lord, to remind them of His goodness, and to hold them back from idolatry.

The Levites were set apart from the rest of Israel for the service of the sanctuary and the study of God's word. In their turn they went up to attend the worship of God, and then returned to their cities from that sacred duty. In this way all Israel would be kept mindful of the Lord, whose cloud overshadowed the tabernacle at Shiloh.

The Merarite cities are twelve in number, and furnished by three tribes — Zebulun, Reuben, and Gad. We have already seen that Merari's ministry has to do with the upkeep of the Church itself. That may be why its cities are twelve, the number of divine government made visible. Sadly, we have lost much of that sign. Human rules and machinery have crowded in, and self-will breaks all bounds again and again. Few Merarites, in truth, seem to be left to the Church. But here in Joshua we have God's thought, not human failure, and the twelve cities agree with it.

Merari's service was to care for the boards of the tabernacle, with its bars, pillars and sockets, pegs and cords and all their fittings (Num. 4:29-32). The boards speak of believers joined together by bars and sockets. The pillars speak of believers holding up hangings, and so on. All of this shows not only how each believer walks through the world, but their united testimony, joined together by the power of the Spirit of God.

Zebulun comes first among the tribes that supply cities to the Merarite. Dwelling with God implies being set apart for Him in practice, and that is first in importance here for upholding His claim on people.

Dimnah is a city of Zebulun given to the Levites, Joshua 21:35. But it is not listed among the cities of this tribe in Joshua 19:10-16. In the list of Zebulun's Levite cities in 1 Chronicles 6:77 the name Rimmon appears instead. That makes it likely that the two names refer to the same place.

Rimmon stands for the "word of God," since the pomegranate pictures it. The name would then point to the holy fruitfulness the word produces. Dimnah, it seems, could only point to the need to recognise what defiles. That is part of true Levite ministry in the church of God, and most needed by the Merarite. It would also suit the numerical place, which speaks of sanctification. On the whole, Dimnah seems to give the clearer spiritual thought, and since it stands in the text, we must prefer it.

Nahalal is a "place where they lead" cattle to pasture. It suggests very different thoughts. Nahal means "to lead with gentleness and care." Such tender helpfulness must indeed mark the Merarite ministry. True love must govern it all. Love acts in ways that can look opposed to one another, yet are not: it is the "bond of perfectness."

God has dedicated Levi to His own service, apart from ordinary Israelites. They receive no inheritance as the other tribes do. They are the Lord's dependants. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from those that had less, many from those that had more.

So, in this final ordering of the possessions in the promised land, the Lord made sure the knowledge of His word stayed alive among His people. Without that, their prosperity had to end. If they did not obey the word of God, they would lose their privileges.

Notice how often, even in this chapter, the text points to the tribe of Levi as having no such portion, by the will of God. The Levites received no inheritance in the land. Their inheritance was the offerings made by fire to Jehovah, the God of Israel — yes, Jehovah Himself, as He said to them. The Lord's workmen stood on different ground from the rest of His people. He called them to a special confidence in His provision for them and in His word about them. If they failed in this, could they wonder that their words had little power?

The children of Merari received twelve cities from the tribes of Reuben, Gad and Zebulun, with surrounding lands. Merari's service was to care for the tabernacle's boards, its bars, pillars and sockets, and its pegs and cords with all their fittings. The boards speak of believers joined together by bars and sockets, and the pillars, of believers holding up hangings, and so on. All of this shows how believers walk through the world as individuals. It also shows their united testimony, joined together by the power of the Spirit of God.

The Merarite cities are twelve in number, and three tribes supply them — Zebulun, Reuben, and Gad. Merari's ministry speaks of what keeps the Church itself in repair. Perhaps that is why its cities are twelve, the number of visible divine government. Sadly, we have lost much of this display. Human rules and systems have crowded in, and self-will breaks every limit. Few Merarites, in truth, seem to be left to the Church. But here in Joshua we have the divine thought, not the human failure, and the twelve cities agree with it.

A city in Reuben, described as "in the wilderness, in the plain country." It was one of the three Cities of Refuge on the east of the Jordan.

"Bezer" means "fortification," a place enclosed, sometimes a "store" or treasure so enclosed. The application to our Lord scarcely needs enlarging on. God's enclosure can never be only a defence. God must plant it, like the first garden, with "every tree that is pleasant to the sight and good for food." In Him we are not only shut out from evil and the enemy; we are shut in with blessing.

Bezer also stands "in the level country" — in Hebrew, the mishor. Isaiah 11:4 and Malachi 2:6 use that same word for "equity." This is indeed how Christ has become a refuge for us — not a mere escape, but righteousness.

Bezer at once shows how ample is the "store" of the one who makes Christ his resource and treasure-house. To stand in the prophet's place before people, one thing is essential: dependence on the living Lord, turning to Him about everything. This is what every Merarite does, in his measure.

Jahazah is the same place as Jahaz, where Israel met and defeated the king Sihon. Its name means "a place trodden down." It reminds us of the firm tread of the soldier of Christ, and of the hard-fought fields where he is found.

Chapters 13:14, 33 and 14:3, 4 tell us that Moses gave no inheritance to the Levites. The Lord was their inheritance. After the tribes had received their portions, the family heads of the Levites came to Joshua and Eleazar with a request. They based it on the Word of God spoken to Moses… The people obeyed and gave them cities out of their own inheritances. But the cities were also handed out by lot, so the Lord chose where they would live. How it must have pleased Him to see His Word remembered, obeyed and acted upon!

Levi is dedicated to the service of God and set apart from the other Israelites. They get no inheritance like the other tribes. They live on Jehovah's support. He provides for them out of Israel's abundance. Each tribe gave a share to the Levites — few cities from those that had less, many from those that had more.

The Levites were to receive forty-eight cities, spread through the portions given to the other tribes. They were also to hold land round each of these cities, reaching out 2,000 cubits — that is at least 1,000 yards, and likely a little more. This land was for their cattle and their goods; that is, we suppose, to live on by farming it.

The children of Merari received twelve cities from the tribes of Reuben, Gad and Zebulon, with surrounding lands (vs.7-8). Merari's service was to care for the boards of the tabernacle, its bars, pillars and sockets, pegs and cords with all their fittings (Num.4:29-32). The boards speak of believers joined together by bars and sockets, and the pillars speak of believers holding up the hangings. All of this shows not only how each believer walks through the world, but their united testimony, joined together by the power of the Spirit of God.

Kedemoth speaks of "things that confront" him. Yet these too are among his possessions. They are the things by which faith is exercised and brought to maturity. They are "for" him, as all things are for the one who loves God — working together for good.

Mephaath means "shining forth." It speaks of the end that faith has in view, "the appearing of the glory of our great God and Savior Jesus Christ." That day is also tied to the weighing of the responsibility of disciples, and to the rewards of grace. These four cities are a fitting gift, then, from Reuben to Merari.

God's purpose in scattering them over the land was, no doubt, that they might be a good influence in the things of God — to urge the tribes to worship Jehovah, to remind them of His goodness, and to hold them back from idolatry.

The inheritance has now been described. The Levites, who as a tribe have no territory, receive their portion in the forty-two cities scattered throughout Israel. This shows at once the unbending judgment of God — "I will divide them in Jacob and scatter them in Israel" — and His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites, scattered through the land and linked to God's centre at the tabernacle, would live up to the meaning of their name. And as those "joined" to all the tribes, they would unite them into one whole.

The Levites, who as a tribe have no territory, are given forty-two cities scattered throughout Israel. This shows at once the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It shows just as much His grace, which rejoices over judgment and turns it into a means of blessing. The Levites were scattered through the land and linked with God's centre at the tabernacle. So they would answer to the meaning of their name; and, as "joined" to all the tribes, they would unite them into one whole.

The children of Merari received twelve cities from the tribes of Reuben, Gad and Zebulun, with surrounding lands. Merari's service was to care for the boards of the tabernacle. They also cared for its bars, pillars and sockets, its pegs and cords with all their fittings. The boards speak of believers joined together by bars and sockets, and the pillars, of believers holding up hangings. All of this points to the walk of each believer through the world. It points as well to their united testimony, joined together by the power of the Spirit of God.

In Numbers 35 we have a striking picture of the holiness and grace of God in His dealings with the slayer. He instructed His people to set aside certain Levitical cities on either side of the Jordan. Anyone who killed a person without intent could flee there. God's holiness shows in this: He would not shield the guilty. When competent judges and witnesses had examined the case, the guilty man was to be handed over. The grace of God shines in protecting the unintentional slayer inside the refuge. There the avenger of blood could not lay hands on him. Here, in a typical way, are the gracious dealings of the Lord with Israel. Israel is the beloved yet blinded nation, which is responsible before Him for the shedding of the blood of Christ. He graciously regards Israel as a "slayer" rather than a "murderer," to be restored in due time to the good land.

To apply them only to the cross of Christ is to grasp their meaning very poorly and only in part. The immediate application of the type, as most of us know, is historical and prophetical.

Ramoth means height. It speaks of the place of exaltation into which redemption in Christ Jesus brings every believer, raised up and seated in heavenly places. What a contrast to the place of lowest shame and humiliation that was ours because we were guilty of the death of Christ!

Mahanaim is where Jacob long ago met the host of God. Gad speaks of spiritual increase, and of activity that is not apart from conflict. Mahanaim, "two hosts," speaks from its history of heavenly help, with warfare implied. The battle-cry for it is that "the Lord of hosts is with us!" So we are not only sent out, but accompanied and sustained.

Fortified city east of the Jordan and south of the Jabbok, in the tribe of Gad. It was one of Solomon's strongholds, but afterwards fell into the hands of the Syrians. Ahab lost his life trying to recover it. Joram took it, but the Syrians wounded him. We do not read of it later.