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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Joshua 21:9–42. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here a particular account of the cities which were given to the children of Levi out of the several tribes, not only to be occupied and inhabited by them, as tenants to the several tribes in which they lay - no, their interest in them was not dependent and precarious, but to be owned and possessed by them as lords and proprietors, and as having the same title to them that the rest of the tribes had to their cities or lands, as appears by the law which preserved the house in the Levites' cities from being alienated any longer than till the year of jubilee, Lev 25:32, Lev 25:33. Yet it is probable that the Levites having only the cities and suburbs, while the land about pertained to the tribes in which they lay, those of that tribe, for the convenience of occupying that land, might commonly rent houses of the Levites, as they could spare them in their cities, and so live among them as their tenants. Several things may be observed in this account, besides what was observed in the law concerning it, Num. 35.
I.That the Levites were dispersed into all the tribes, and not suffered to live all together in any one part of the country.
This would find them all with work, and employ them all for the good of others; for ministers, of all people, must neither be idle nor live to themselves or to one another only. Christ left his twelve disciples together in a body, but left orders that they should in due time disperse themselves, that they might preach the gospel to every creature. The mixing of the Levites thus with the other tribes would be an obligation upon them to walk circumspectly, and as became their sacred function, and to avoid every thing that might disgrace it. Had they lived all together, they would have been tempted to wink at one another's faults, and to excuse one another when they did amiss; but by this means they were made to see the eyes of all Israel upon them, and therefore saw it their concern to walk so as that their ministry might in nothing be blamed nor their high character suffer by their ill carriage.
II.That every tribe of Israel was adorned and enriched with its share of Levites' cities in proportion to its compass, even those that lay most remote. They were all God's people, and therefore they all had Levites among them.
1.To show kindness to, as God appointed them, Deu 12:19; Deu 14:29. They were God's receivers, to whom the people might give their grateful acknowledgments of God's goodness, as the occasion and disposition were.
2.To receive advice and instruction from; when they could not go up to the tabernacle, to consult those who attended there, they might go to a Levites' city, and be taught the good knowledge of the Lord. Thus God set up a candle in every room of his house, to give light to all his family; as those that attended the altar kept the charge of the Lord, to see that no divine appointment was neglected there, so those that were scattered in the country had their charge too, which was to see that no idolatrous superstitious usages were introduced at a distance and to watch for the souls of God's Israel. Thus did God graciously provide for the keeping up of religion among them, and that they might have the word nigh them; yet, blessed be God, we, under the gospel, have it yet nigher, not only Levites in every county, but Levites in every parish, whose office it is still to teach the people knowledge, and to go before them in the things of God.
III.That there were thirteen cities, and those some of the best, appointed for the priests, the sons of Aaron, Jos 21:19.
Aaron left but two sons, Eleazar and Ithamar, yet his family was now so much increased, and it was foreseen that it would in process of time grow so numerous, as to replenish all these cities, though a considerable number must of necessity be resident wherever the ark and the altar were. We read in both Testaments of such numbers of priests that we may suppose none of all the families of Israel that came out of Egypt increased afterwards so much as that of Aaron did; and the promise afterwards to the house of Aaron is, God shall increase you more and more, you and your children, Psa 115:12, Psa 115:14. He will raise up a seed to serve him.
IV.That some of the Levites' cities were afterwards famous upon other accounts.
Hebron was the city in which David began his reign, and in Manhanaim, another Levites' city (Jos 21:38), he lay, and had his headquarters when he fled from Absalom. The first Israelite that ever wore the title of king (namely, Abimelech, the son of Gideon) reigned in Shechem, another Levites' city, Jos 21:21.
V.That the number of them in all was more than of most of the tribes, except Judah, though the tribe of Levi was one of the least of the tribes, to show how liberal God is, and his people should be, to his ministers; yet the disproportion will not appear so great as at first it seems, if we consider that the Levites had cities only with their suburbs to dwell in, but the rest of the tribes, besides their cities (and those perhaps were many more than are named in the account of their lot), had many unwalled towns and villages which they inhabited, besides country houses.
Upon the whole, it appears that effectual care was taken that the Levites should live both comfortably and usefully: and those, whether ministers or others, for whom Providence has done well, must look upon themselves as obliged thereby to do good, and, according as their capacity and opportunity are, to serve their generation.
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Summary
Joshua 21:10 meticulously details the initial allocation of cities to the priestly descendants of Aaron, who belonged to the Kohathite clan within the tribe of Levi. This specific emphasis on their "first lot" underscores the divine priority and unique sacred role of the Aaronic priesthood within ancient Israel, ensuring their strategic placement and provision across the land to facilitate their essential duties of teaching, mediating, and maintaining the covenant, thereby fulfilling God's intricate promises regarding the Levitical inheritance.
Context
Literary Context
Joshua 21 serves as the climactic fulfillment of God's commands concerning the Levitical cities, following the broader land distribution to the other tribes detailed in Joshua 13-19. The chapter opens with the Levites' appeal for their designated cities, grounded in the divine mandate for their provision (Joshua 21:1-3). Verses 4-8 outline the method of distribution by lot, confirming the divine oversight. Subsequently, verses 9-19 meticulously list the cities assigned to the Kohathite Levites, with a distinct focus on the priestly line of Aaron. Within this detailed enumeration, Joshua 21:10 functions as a crucial parenthetical clarification, highlighting the precedence and unique status granted to the Aaronic priests. The entire chapter culminates in a powerful declaration of God's unwavering faithfulness in fulfilling every single promise made to Israel, including the provision for the Levites, as affirmed in Joshua 21:43-45.
Historical & Cultural Context
Following their victorious conquest of Canaan, the Israelites transitioned from a nomadic existence to a settled tribal society. Unlike the other eleven tribes, the Levites were uniquely consecrated for sacred service to the Lord, specifically for the duties of the tabernacle and later the temple. Consequently, they were explicitly denied a territorial inheritance of their own (Numbers 18:20-24). Instead, God commanded that they be given 48 cities, strategically dispersed throughout the territories of the other tribes, complete with surrounding pasturelands (Numbers 35:1-8). This dispersion was not arbitrary; it ensured that the Levites, including the priests, were accessible to all the people for teaching God's law, administering justice, and facilitating worship and atonement at the central sanctuary. The practice of casting lots (Hebrew: goral) was a widely accepted and divinely sanctioned method in ancient Israel for discerning God's will in matters of land distribution and significant decisions, reflecting a belief in divine sovereignty over seemingly random outcomes (Proverbs 16:33).
Key Themes
Joshua 21:10 powerfully contributes to several foundational themes woven throughout the book of Joshua and the Pentateuch. It vividly illustrates Divine Provision for Sacred Service, demonstrating God's meticulous and unwavering care for those consecrated to Him, ensuring they had dwelling places and means of sustenance despite their unique lack of a tribal land inheritance. The phrase "theirs was the first lot" emphatically highlights Divine Order and Priority, underscoring the preeminent spiritual authority and indispensable role of the Aaronic priesthood within Israel's worship and governance structure. Furthermore, the entire process of land distribution, including the precise allocation of Levitical cities, serves as a profound testament to the Fulfillment of God's Covenant Promises. It showcases His absolute faithfulness to provide for His people and establish His kingdom in the Promised Land, a promise first made to Abraham generations earlier (Genesis 12:7).
Exposition and Analysis
Key Word Analysis
From a root meaning "to build," this word signifies a son or descendant, encompassing a wide range of literal and figurative relationships. In this context, it refers to the direct lineage of Aaron and Levi, emphasizing their familial connection and inherited status within the priestly and tribal structures.
This is a patronymic term referring to the descendants of Kohath, one of Levi's sons. The Kohathites were a major division of the Levites, specifically tasked with carrying the most sacred articles of the tabernacle, including the Ark of the Covenant (Numbers 3:31). The priestly line of Aaron was a subset of the Kohathites, distinguishing them from other Kohathites who did not serve as priests.
Properly, a pebble or small stone, used in ancient Israel for making decisions or distributing portions, often by casting them. Figuratively, it denotes a portion or destiny as if determined by lot. The outcome was understood to be divinely determined, reflecting God's sovereign will rather than mere chance (Proverbs 16:33). The phrase "first lot" in this verse indicates not only chronological precedence but also divine preeminence and authoritative allocation.
Verse Breakdown
"Which the children of Aaron, [being] of the families of the Kohathites, [who were] of the children of Levi, had"
This opening clause precisely identifies the specific recipients of the cities being discussed. It meticulously traces the lineage, clarifying that the cities were given to the direct descendants of Aaron. These "children of Aaron" are further specified as belonging to the "families of the Kohathites," who themselves are a major subdivision "of the children of Levi." This detailed genealogical reference serves to underscore their unique identity and divinely appointed role. It clarifies that while all priests were Levites and Kohathites, not all Levites or Kohathites were priests; only the direct bloodline of Aaron held the consecrated priestly office.
"for theirs was the first lot"
This crucial explanatory phrase provides the reason and significance behind the Aaronic priests receiving their cities. The distribution was not arbitrary but followed a divinely ordained sequence, with the Aaronic priests receiving their allocation before any other Levitical clan or, implicitly, any other tribe. This "first lot" signifies their preeminent status, the priority of their sacred service within the nation of Israel, and the paramount importance of their role in mediating between God and His people, ensuring their immediate establishment and provision.
Literary Devices
Joshua 21:10 employs several literary techniques to convey its message with precision and emphasis. The verse utilizes Specification and Genealogical Detail through its meticulous identification of the recipients: "the children of Aaron, [being] of the families of the Kohathites, [who were] of the children of Levi." This layered lineage serves to narrow down the focus to a very specific group, highlighting their unique and divinely ordained priestly status within the broader Levitical tribe. The phrase "for theirs was the first lot" functions as an Explanatory Parenthesis or Justification, providing the rationale for the preceding statement and drawing attention to the preeminence of the Aaronic priesthood. This literary choice underscores the divine order and the sacred importance of their role in Israel's spiritual life, setting them apart even within the Levitical tribe and emphasizing the deliberate nature of God's provision.
Theological and Thematic Connections
Joshua 21:10 stands as a powerful testament to God's meticulous care, divine order, and unwavering faithfulness in establishing His people and their worship. It showcases His commitment to providing for those consecrated to His service, ensuring that the spiritual leadership of Israel was properly housed and strategically positioned to fulfill their sacred duties. This verse emphasizes the unique and preeminent status of the Aaronic priesthood, not as a matter of human preference or tribal politics, but as a divinely ordained priority, reflecting their indispensable role in mediating the covenant, teaching God's law, and maintaining the purity of worship. Their dispersion throughout the land, facilitated by these allocated cities, ensured that the light of God's law and the means of atonement were accessible to all tribes, fostering national spiritual unity.
Reflection and Application
Joshua 21:10, though seemingly an administrative detail in the ancient distribution of land, carries profound spiritual implications for believers today. It serves as a powerful reminder that God is a God of order, intention, and meticulous provision, especially for those He calls into His service. Just as He ensured the physical and strategic placement of the priests for the spiritual well-being of Israel, so too does He equip, sustain, and strategically position those He calls to ministry within the church today. This verse encourages us to cultivate a deep trust in God's faithful provision, knowing that if He calls us to a task, He will undoubtedly provide the necessary resources, strength, and support to accomplish it. It also prompts us to recognize and honor the principle of divine order and the diverse gifts and callings within the body of Christ, understanding that each contributes uniquely to the flourishing and health of the church. Ultimately, this passage invites us to a personal reflection: are we faithfully discerning and fulfilling the unique calling God has placed on our lives, trusting in His unfailing provision, and actively contributing to the spiritual vitality of our families, communities, and the broader church?
Questions for Reflection
FAQ
Why were the Levites, and specifically the priests, given cities instead of a tribal land inheritance?
The Levites were uniquely consecrated to the Lord for sacred service, which included duties related to the tabernacle and, later, the temple. Their divine calling meant they were not to be burdened with the agricultural, economic, and military responsibilities typically associated with a tribal land inheritance. Instead, the Lord Himself declared that He was their inheritance (Numbers 18:20). By commanding the distribution of 48 cities, along with their surrounding pasturelands, throughout all the other tribes of Israel (Numbers 35:1-8), God ensured that the Levites, particularly the priests, were strategically positioned. This dispersion allowed them to fulfill their vital roles of teaching God's law (Deuteronomy 33:10), administering justice, and facilitating worship and atonement at the central sanctuary. Their presence across the nation helped maintain spiritual unity and adherence to the covenant among all the people of Israel.
Christ-Centered Fulfillment
Joshua 21:10, with its emphasis on the divinely ordained priority and meticulous provision for the Aaronic priesthood, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "first lot" given to Aaron's descendants, signifying their preeminence and unique access to God's presence, powerfully foreshadows the supreme and eternal priesthood of Christ. Unlike the temporary Levitical system, Jesus' priesthood is "according to the order of Melchizedek" (Hebrews 7:1-10), a priesthood that is perfect, permanent, and superior. While the Aaronic priests served as mediators, offering repeated animal sacrifices for the sins of the people, their ministry was inherently incomplete and a shadow of the true reality. Jesus, as the perfect and final High Priest, offered Himself "once for all" (Hebrews 7:27) as the ultimate, sufficient, and eternal sacrifice for sin, thereby establishing a new and better covenant grounded in His own blood (Hebrews 8:6). His provision for His people transcends physical dwelling places; it is an eternal spiritual inheritance in Him, granting us access to God's presence (Ephesians 1:11). Through Christ, all believers are now called to be a "royal priesthood" (1 Peter 2:9), participating in His ongoing ministry of worship, intercession, and proclaiming the good news, thereby fulfilling the spiritual essence of the Levitical calling in a new, glorious, and everlasting way.